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THE  EPISTLES 
OF  PAUL 


Translation  of  x£(r  -X^ 

The  Epistles  of  Paul  the  Apostle 
The  REV.  W.  J.  CONYBEARE.  M.A. 

Lalt  Fellow  of  Trinity  College,  Cambridge 


Reprinted  from 

The  Life  and  Epistles  of  Saint  Paul 

By 
The  REV.  W.  J.  CONYBEARE,  MA. 

and 

The  REV.  J.  S.  HOWSON,  D.D. 


PHILADELPHIA  SCHOOL  OF  THE  BIBLE 

1 721 .23  Spring  Gaiden  Street 

Philadelphia.  Pa. 


CONTENTS 

Boolcs.  Page. 

First  Thessalonians 1 

Second  Thessalonians 9 

First  Corinthians 13 

Second  Corinthians 51 

Galatians 77 

Eomans 94 

Philemon 137 

Colossians 139 

ephesla.ns 150 

Philippians 163 

First  Timothy 173 

Titus I85 

Second  Timothy 19q 

Hebrews 200 


The  above  arrangement  is  according  to  the  chronological  order, 
as  given  in  Conyheare  #  Howson's  Life  and  Epistles  of  St.  Paul. 


FIRST  EPISTLE  TO  THE  THESSALONIANS.i 


Salutation. 


PAUL,  and  Silvanus,  and  Timotheus,  TO       1 
THE  CHURCH  OF  THE  THESSALONI- 
ANS,  in  God  our  Father,  and  our  Lord  Jesus  Christ. 
Grace2  be  to  you  and  peace.s 

I  give*  continual  thanks  to  God  for  ypu   i.  2 
Thanksgiving       all,  and  make  mention  of  you  in  my  prayers 
for  their  con-     -without  ceasing;    remembering,  in  the  pres-       5 

ence  of  our  God  and  Father,  the  working  of 
your  faith,  and  the  labors  of  your  love,  and  the  steadfastness 


^The  correctness  of  the  date 
here  assigned  to  this  Epistie 
may  be  proved  as  follows : — 
(1.)  It  was  written  not  long 
after  the  conversion  of  the 
Thessalonians  (1  Thess.  i.  8,  9), 
while  the  tidings  of  it  were  still 
spreading  (the  verb  is  in  the 
present  tense)  through  Macedo- 
nia and  Achaia,  and  while  St. 
Paul  could  speak  of  himself  as 
only  taken  from  them  for  a 
short  season  (1  Thess.  ii.  17). 
(2.)  St.  Paul  had  been  recently 
at  Athens  (iii.  1),  and  had  al- 
ready preached  in  Achaia  (i.  7, 
8).  (3.)  Timotheus  and  Silas 
were  just  returned  (iii.  6)  from 
Macedonia,  which  happened 
(Acts  xviii.  5)  soon  after  St. 
Paul's  first  arrival  at  Corinth. 

We  have  already  observed 
(Ch.  IX.  p.  285) ,  that  the  char- 
acter of  these  Epistles  to  the 
Thessalonians  proves  how  pre- 
dominant was  the  Gentile  ele- 
ment in  that  church,  and  that 
they  are  among  the  very  few 
letters  of  St.  Paul  in  which  not 
a  single  quotation  from  the  Old 
Testament  is  to  be  found.  The 
use,  however,  of  the  word  "Sa- 
tan" (1  Thess.  ii.  18,  and  2 
Thess.  ii.  9)  might  be  adduced 
as  implying  some  previous 
knowledge  of  Judaism  in  those 
to  whom  the  letter  was  ad- 
dressed. See  also  the  note  on 
2  Thess.  ii.  8. 

^This  salutation  occurs  in  all 
St.  Paul's  Epistles,  except  the 
three  Pastoral  Epistles,  where 
it  is  changed  into  "Grace, 
mercy,  and  peace." 


SThe  remainder  of  this  verse 
has  been  introduced  into  the 
Textus  Receptus  by  mistake  in 
this  place,  where  it  is  not  found 
in  the  best  MSS.  It  properly 
belongs  to  2  Thess.  1,  2. 

*It  is  important  to  observe 
in  this  place,  once  for  all,  that 
St.  Paul  uses  "we,"  according 
to  the  idiom  of  many  ancient 
writers,  where  a  modern  writer 
would  use  "I/'  Great  confusion 
is  caused  in  many  passages  by 
not  translating,  according  to 
his  true  meaning,  in  the  first 
person  singular;  for  thus  i^ 
often  happens,  that  what  he 
spoke  of  himself  individually 
appears  to  us  as  if  it  were 
meant  for  a  general  truth :  in- 
stances will  occur  repeatedly 
of  this  in  the  Epistles  to  the 
Corinthians,  especially  the  Sec- 
ond. It  might  have  been  sup- 
posed, that  when  St,  Paul  asso^ 
ciated  others  with  himself  iii . 
the  salutation  at  the  beginning 
of  an  epistle,  "he  meant  to  indi- 
cate that  the  epistle  proceeded 
from  them  as  well  as  from 
himself  ;  but  an  examination  of 
the  body  of  the  Epistle  will  al- 
ways convince  us  that  such  was 
not  the  case,  but  that  he  was 
the  sole  author.  For  example, 
in  the  present  Epistle,  Silvanus 
and  Timotheus  are  joined  with 
him  in  the  salutation  ;  but  yet 
we  find  (ch.  iii.  1,  2) — "we 
thought  it  good  to  be  left  in 
Athens  alone,  and  sent  Timothy 
our  brother."  Now,  who  was  it 
who  thought  fit  to  be  left  at 
Athens  alone?    Plainly  St.  Paul 


2  THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 

i. 

4  of  your  hope  of  our  Lord  Jesus  Christ.s   Brethren,  beloved  by 

5  God,  I  know  how  God  has  chosen  you;  for  my  Glad-tidings 
came  to  you,  not  only  in  word,  but  also  in  power;  with  the 
might  of  the  Holy  Spirit,  and  with  the  full  assurg,nce  of 
belief.^    As  you,  likewise,  know  the  manner  in  which  I  be- 

6  haved  myself  among  you,  for  your  sakes.  Moreover,  you  fol- 
lowed in  my  steps,  and  in  the  steps  of  the  Lord;  and  you 
received  the  word  in  great  tribulation,^  with  joy  which  came 

7  from  the  Holy  Spirit.    And  thus  you  have  become  patterns 

8  totll  the  believers  in  Macedonia  and  in  Achaia.  For  from  you 
the  word  of  the  Lord  has  been  sounded  forth,  and  not  only 
has  its  sound  been  heard  in  Macedonia  and  Achaia,  but  also 
in  every  place  the  tidings  of  your  faith  towards  God  have 
been  spread  abroad,  so  that  I  have  no  need  to  speak  of  it  at  all. 

9  For  others  are  telling  of  their  own  accord,^  concerning  me, 
what  welcome  you  gave  me,  and  how  you  forsook  your  idols, 

10  and  turned  to  serve  God,  the  living  and  the  true;  and  to  wait 
for  His  Son  from  the  heavens,  whom  He  raised  from  the 
dead,  even  Jesus  our  deliverer  from  the  coming  wrath. 

i.  1         For,  you  know  yourselves,  brethren,  that    jj^  reminds 
my  coming  amongst  you  was  not  fruitless;    them  of  his 

2  but  after  I  had  borne  suffering  and  outrage    own  example, 
(as  you  know)  at  Philippi,  I  trusted  in  my  God,  and  boldly 
declared  to  you  God's  Glad-tidings,  in  the  midst  of  great 

3  contention.  For  my  exhortations  are  not  prompted  by  im- 
posture, nor  by  lasciviousness,  nor  do  I  speak  in  guile.io 

himself,  and  he  only  ;    neither  translate  according  to  the  mod- 

Timotheus    (who    is    here    ex-  em  idiom. 

pressly  excluded)   nor  Silvanus  ^St.  Paul  is  here  referring  to 

(who  probably   did  not   rejoin  the  time  when  he  first  visited 

St.  Paul  till  afterwards  at  Cor-  and  converted  the  Thessaloni- 

inth,   Acts   xviii.   5),   being  in-  ans ;    the  "hope"  spoken  of  was 

eluded.     Ch.   iii.   6  is  not  less  the  hope  of  our  Lord's  coming, 

decisive — "but  now  that  Timo-  ®In   illustration  of  the  word 

theus  is  just  come  to  us  from  here  we  may  refer  to  Rom.  xiv. 

you" — when  we  remember  that  &  and  HeD.  x.  ^^. 

Silvanus  came  with  Timotheus.  'This  tribulation  they  brought 

Several   other  passages   in  the  on  themselves  by  receiving  the 

S?/'th'..?  mlv  suffic'e'''"'  '^^''^'  -Themselves."  emphatic, 
but  these  may  suffice.  lojn  this  and  the  following 
.  It  is  true,  that  sometimes  the  verses,  we  have  allusions  to  the 
ancient  idiom  in  which  a  writer  accusations  brought  against  St. 
spoke  of  himself  in  the  plural  p^ul  by  his  Jewish  opponents. 
is  more  graceful,  and  seems  jje  would  of  course  have  been 
less  egotistical,  than  the  mod-  accused  of  imposture,  as  the 
em  usage;  but  yet  (the  mod-  preacher  of  a  miraculous  reve- 
ern  usage  being  what  it  is)  a  lation  ;  the  charge  of  impurity 
literal  translation  of  the  i^^^"*  might  also  have  been  suggest- 
very  often  conveys  a  confused  ed  to  impure  minds,  as  connect- 
idea  of  the  meaning ;  and  it  ed  with  the  conversion  of  fe- 
appcars    better,    therefore,  .  to  .  male  proselytes  ;   the  charge  of 


FIRST  EPISTLE  TO  THE  TliESSALUJNlAJNS.       3 

ii. 

But  as  God  has  proved  my  fitness  for  the  charge  of  the       4 
Glad-tidings,  so  I  speak,  not  seeking  to  please  men,  but  God, 
who    proves    our   hearts.     For   never    did    I   use    flattering       6 
words,  as  you  know;    nor  hide  covetousness  under  fair  pre- 
tences,  (God  is  witness) ;    nor  did  I  seek  honor  from  men,       6 
either  from  you  or  others;    although  I  might  have  been  bur- 
densome, as  Christ 's  apostle.n     But  I  behaved  myself  among       7 
you  with  gentleness;    and  as  a  nurse  cherishes  her  own  chil- 
dren,i2  go  in  my  fond  affection  it  was  my  joy  to  give  you       8 
not  only  the  Glad-tidings  of  God,  but  my  own  life  also,  be- 
cause you  were  dear  to  me.     For  you  remember,  brethren,  my       9 
toilsome  labors;    how  I  worked  both  night  and  day,  that  I 
might  not  be  burdensome  to  any  of  you,  while  I  proclaimed 
to  you  the  message^s  which  I  bore,  the  Glad-tidings  of  God. 
Ye  are  yourselves  witnesses,  and  God  also  is  witness,  how     10 
holy,  and  just,  and  unblamable  were  my  dealings  towards 
you  that  believe.     You  know  how  earnestly,  as  a  father  his     11 
own  children,  I  exhorted,  and  entreated,  and  adjured  each 
one  among  you  to  walk  worthy  of  God,  by  whom  you  are     12 
called  into  His  own  kingdom  and  glory. 

Wherefore  I  also  give  continual  thanks  to  God,  because,     13 
when  you  heard  from  me  the  spoken  wordi*  of  God,  you  re- 
ceived it  not  as  the  word  of  man,  but,  as  it  is  in  truth,  the 
word  of  God ;    who  Himself  works  effectually  in  you  that  be- 
lieve.    For    you,    brethren,    followed    in   the    steps    of    the     14 
churches  of  God  in  Judaea,  which  are  in  Christ  Jesus,  inas- 
much as  you  suffered  the  like  persecution  from  your  own 
countrymen,  which  they  endured  from  the  Jews;    who  killed     15 
both  the  Lord  Jesus,  and  the  prophets,  and  who  have  driven 
me  forth  [from  city  to  eityis]  j   a  people  displeasing  to  God, 
and  enemies  to   all  mankind,  who  would  hinder  me  from     3  6 
speaking  to  the  Gentiles  for  their  salvation;    continuing  al- 

seeking  to  please  men  was  re-  right,  while  mentioning  his  re- 
peated by  the  Judaizers  in  Ga-  nunciation  of  it.  Cf.  2  Thess 
latia.    See  Gal.  i,  10.  iii.  9. 

"One    of    the    grounds    upon  i^.'Her  own  children."    It  will 

which  St.  Paul's  Judaizing  op-  be    observed    that    we    adopt    a 

ponents  denied  his  apostolic  au-  different  punctuation  from  that 

thority  was  the  fact  that  he  (In  which  has  led  to  the  received 

general)    refused    to   be   main-  version. 

tained  by  his  converts,  whereas  "The  original  word  involves 

our  Lord  had  given  to  His  apos-  the  idea  of  o  herald  proclaiming 

ties  the  right  of  being  so  main-  a  message. 

tained.     St.  Paul  fully  explains  "Literally  word  received  6y 

his    reasons    for    not    availing  hearing,  i.  e.  spoken  word.     Cf. 

himself  of  that  right  in  several  Rom.  x.  16. 

passages,  especially  1  Cor.  ix. ;  i^Referring  to  his  recent  ex- 

and  he  here  takes  care  to  al-  pulsion  from  Thessalonica  and 

lude   to  his   possession   of   the  Beroea. 


4  THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 

ii. 

ways  to  fill  up  the  measure  of  their  sins ;     but  the  wrath 
[of  God]  has  overtaken  them  to  destroy  them. is 

17  But  I,  brethren,  having  been  torn  from 

you  for  a  short  season   (in  presence,  not  in    Expresses  his 
heart),  sought  very  earnestly  to  behold  you    f^em^  ^**  ^^^ 

18  [again]  face  to  face.i^     Wherefore,  I  Paul, 

(for  my  own  part),  desired  to  visit  you  once  and  again; 
,19     but  Satan  hindered  me.     For  what  is  mj  hope  or  joy?  what 

is  the  crown  wherein  I  glory?    what  but  your  own  selves, 

in  the  presence  of  our  Lord  Jesus  Christ  at  His  appearing ?i8 
20     Yea,  you  are  my  glory  and  my  joy. 
i.  1         Therefore,  when  I  was  no  longer  able  to 

forbear,  I  determined  willingly  to  be  left  at    ^ea^riSg  If^  ^"^ 

2  Athens  alone;  and  I  sent  Timotheus,  my  their  well- 
brother,  and  God's  fellow-workeria  in  the  doing  from 
Glad-tidings  of  Christ,  that  he  might  Timotheus. 
strengthen  your  constancy,  and  exhort  you  concerning  your 

3  faith,  that  none  of  you  should  waver  in  these  afflictions; 
since  you  know  yourselves  that  such  is  our  appointed  lot, 

4  for  when  I  was  with  you,  I  forewarned  you  that  affliction 

5  awaited  us,  as  you  know  that  it  befell.  For  this  cause,  I 
also,  when  I  could  no  longer  forbear,  sent  to  learn  tidings 
of   your   faith;     fearing    lest   perchance    the    tempter   had 

6  tempted  you,  and  lest  my  labor  should  be  in  vain.  But  now 
that  Timotheus  has  returned  from  you  to  me,  and  has 
brought  me  the  glad  tidings  of  your  faith  and  love,  and 
that   you    still   keep    an    affectionate   remembrance   of   me, 

7  longing  to  see  me,  as  I  to  see  you — I  have  been  comforted, 
•brethren,  on  your  behalf,  and  all  my  own  tribulation  and 

8  distress   has    been   lightened   by   your   faith.     For   now   I 

9  live,2i  if  you  be  steadfast  in  the  Lord.  What  thanksgiving 
can  I  render  to  God  for  you,  for  all  the  joy  which  you  cause 

10  me  in  the  presence  of  my  God?     Night  and  day,  I  pray  ex- 
ceeding earnestly  to  see  you  face  to  face,  and  to  complete 

11  what  is  yet  wanting  in  your  faith.     Now,  may  our  God  and 
Father  Himself,  and  our  Lord  Je8us,22  direct  my  path  to- 

^"More  literally,  "to  make  an  "There  Is  some  doubt  about 

end  of  them."  the  reading  here.     That  which 

I'See  what  Is  said  in  the  pre-  we  adopt  is  analogous  to  1  Cor. 

ceding    chapter    in    connection  iii.  9.     The  boldness  of  the  ex- 

with  Beroea.  pression    probably    led    to    the 

is'The    anticipative     blending  variation  in  the  MSS. 

of  the  future  with  the  present  ^^Compare  Rom.  vii.  9. 

here   is   parallel   with   and  ex-  ^a-rhe    word    for    "Christ"    Is 

plains  Rom.  il.  15,  16.  omitted  by  the  best  MSS.  both 

here  and  in  verse  13. 


FIRST  EPISTLE  TO  THE  THESSALONIANS.       5 

iii. 
wards  you.     Meantime,  may  the  Lord  cause  you  to  increase     12 
cind  abound  in  love  to  one  another  and  to  all  men;   even  as  I 
to  you.    And  so  may  He  keep  your  hearts  steadfast  and  un-     13 
blaniable  in  holiness,  in  the  presence  of  our  God  and  Father, 
at  the  appearing  of  our  Lord  Jesus,  with  all  his  saints. 

Furthermore,  brethren,  I  beseech  and  ex-  iv.  1 
Against  sen-        j^ort  you  in  the  name  of  the  Lord  Jesus,  that, 
sua  1  y.  ^^  J  ^jj^^gjj^  yQ^  jjQ^  ^Q  walk  that  you  might 

please  God,  you  would  do  so  more  and  more.    For  you  know       2 
what  commands  I  delivered  to  you  by  the  authority  of  the 
Lord  Jesus.     This,  then,  is  the  will  of  God,  even  your  sancti-       3 
fication;    that  you  should  keep  yourselves  from  fornication,       4 
that  each  of  you  should  learn  to  master  his  body,23  in  sancti- 
fication  and  honor ;    not  in  lustful  passions,  like  the  Heathen       5 
who  know  not  God;    that  no  man  wrong  his  brother  in  this       6 
matter  by  trangression.s*     All  such  the  Lord  will  punish, 
as  I  forewarned  you  by  my  testimony.    For  God  called  us  not       7 
to  uncleanness,  but  His  calling  is  a  holy  calling.25    Where-       8 
fore,  he  that  despises  these  my  words  despises  not  man,  but 
God,  who  also  has  given  unto  me^s  His  Holy  Spirit. 

Concerning  brotherly   love  it   is  needless       9 
Exhortation  that   I  should  write  to  you;     for  ye  your- 

and^'^ood'^^*'^'     ^^^""'^^   ^^^   taught  by  God  to  love  one  an- 
order.  other;    as  you  show  by  deeds  towards  all  the     10 

brethren  through  the  whole  of  Macedonia. 
But  I  exhort  you,  brethren,  to  abound  still  more;  and  be  it  11 
your  ambition  to  live  quietly,  and  to  mind  your  own  con- 
cerns; 27  and  to  work  with  your  own  hands  (as  I  commanded 
you) ;  that  the  seemly  order  of  your  lives  may  be  manifest  12 
to  those  without,  and  that  you  may  need  help  from  no  man.28 
Happiness  of  -^"^  -'■  would  not  have  you  ignorant,  breth-     13 

the  Christian       Ten,  concerning  those  who  are  asleep,  that 
dead.  you  sorrow  not  like  other  men,  who  have  no 

*8The   original    cannot   mean  the  matter  in  question." 

to  possess;    it  means,   to  gain  ^sLiterally  "in  holiness,"  not 

possession    of,    to    acquire    for  "unto  holiness,"  as  in  A.  V. 

one's  own  use.    The  use  of  "ves-  ^^We  have  retained  "us"  with 

sel"  for  T}ody  is  common,   and  the     Received     Text,     on     the 

found  2  Cor.  iv.  7.     Now  a  man  ground    of    context ;     although 

may  be  said  to  gain  possession  the  weight   of   MSS.    authority 

of  his  own  body  when  he  sub-  is  in  favor  of  "you." 

dues  those  lusts  which  tend  to  ^TThe   original   expression   is 

destroy    his    mastery    over    it.  almost   equivalent  to    "be  am- 

Hence  the  interpretation  which  bitious  to  be  unambitious," 

we  have  adopted.  2*1^  seems  better  to  take  this 

2<The  reading  adopted  in  the  as   masculine   than    as  neuter. 

Received  Text  is  allowed  by  all  We    may    compare    with    these 

modern    critics    to    be    wrong.  verses  the  similar  directions  in 

The  obvious  translation  is,  "in  the  speech  at  Miletus,  Acts  xx. 


6  THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 

iv. 

14  liope.29  For  if  we  believe  that  Jesus  died  and  rose  again,  so 
also  will  God,  through  Jesus,3o  bring  back  those  who  sleep, 

15  together  with  Him.  This  I  declare  to  you,  in  the  word  of 
the  Lord,  that  we  who  are  living,  who  survive  to  the  appearing 

16  of  the  Lord,  shall  not  come  before  those 'who  sleep.  For  the 
Lord  himself  shall  descend  from  heaven  with  the  shout  of 
war,3i  the  Archangel's  voice,  and  the  trumpet  of  God;    and 

17  first  the  dead  in  Christ^s  shall  rise;  then  we  the  living,  who 
remain  shall  be  caught  up  with  them  among  the  cloudssa  to 
meet  the  Lord  in  the  air;  and  so  we  shall  be  forever  with  the 

18  Lord.    Wherefore  comforts*  one  another  with  these  words. 
V.  1         But  of  the  times  and  seasons,  brethren, 

you  need   not  that  I  should  write  to  you.    o?\:hr?s*t^s°°^^^ 

2  For  yourselves  know  perfectly  that  the  day    coming  \  ^mo- 
of  the  Lord  will  come  as  a  robber  in  the    tive  to  watch- 

3  night;    and  while  men  say  Peace  and  Safety,    ^"^^^ss. 
destruction  shall  come  upon  them  in  a  moment,  as  the  pangs 
of  travail  upon  a  woman  with  child ;    and  they  shall  find  no 

4  escape.  But  you,  brethren,  are  not  in  darkness,  that  The 
Day  should  come  upon  you  as  the  robber  on  sleeping  men; 35 

5  for  you  are  all  the  children  of  the  light  and  of  the  day.    We  are 

6  not  of  the  night,  nor  of  darkness;    therefore  let  us  not  sleep 

7  as  do  others,  but  let  us  watch  and  be  sober;  for  they  who 
slumber,  slumber  in  the  night;    and  they  who  are  drunken, 

8  are  drunken  in  the  night;  but  let  us,  who  are  of  the  day,  be 
sober;    putting  on  faith  and  love  for  a  breastplate;    and  for 

9  a  helmet,  the  hope  of  salvation.  For  not  to  abide  His 
wrath,    but    to    obtain    salvation,    hath    God    ordained    us, 

2eThis  hopefulness  in  death  is  liort,    must    be    translated    ac- 

illustrated    by    the    funeral-in-  cording  to  the  context, 
scriptions     found     at     Thessa-  ssTjiere  is  some  authority  for 

lonica.  the  accusative  plural, — "as  the 

s^This     connection     is     more  daylight     surprises     robbers;" 

natural   than    that   of   the  Au-  and     this     sort     of     transition, 

thorized  Version,  where  a  word  suggests  a  rapid 

3iThe  word  denotes  the  shout  change   from  one  metaphor  to 

used  in  battle.  another,  is  not  unlike  the  style 

32Equivalent    to    "they    that  of  St.  Paul.     We  may  add  that 

sleep    in    Christ"    (1    Cor.    xv.  the    A.    V.    in    translating    the 

18).  word    "thief,"    both    here    and 

^["Borne  aloft  from  earth  by  elsewhere,  gives  an  inadequate 

upbearing  clouds,"  as  it  is  ren-  conception   of  the  word.      It  is 

dered  by  Professor   Ellicott  in  in     fact     the     modern      Greek 

his  Historical  Lectures  on  the  "klepht,"  and  denotes  a  Itandit, 

Life  of  our  Lord,  p.  234.     See  who  comes  to  murder  as  well 

his    note     there,     and     in     his  as  to   steal.     For  the  meaning 

Comm.  on  1  Thess.  ii. — h.]  of  "the  Day"    {the  great  day, 

3*This  verb,  originally  to  call  the  day  of  Judgment),  compare 

to  one's  side,  thence  sometir^ft"  1  Cor.  iii.  13, 
to  comfort,  more  usually  to  em- 


FIEST  EPISTLE  TO  THE  THESSALONIANS.       7 

V. 

through  our  Lord  Jesus  Christ,  who  died  for  us,  that  whether     10 
we  wake  or  sleep  we  should  live  together  with  Him.     Where-     11 
fore  exhort  one  another,  and  build  one  another  up,3G  even  as 
you  already  do. 

I  beseech  you,  brethren,  to  acknowledge     12 
The  Presbyter      those  who  are  laboring  among  you;    who  pre- 
earde(f  "^^  ^®"      side  over  you  in  the  Lord 's  name,  and  give  you        * 
admonition.     I  beseech  you  to  esteem  them     13 
very  highly  in  love,  for  their  work's  sake.     And  maintain 
peace  among  yourselves. 

Postscript  [addressed  to  the  Presbyters  (?)]37 

But   you,   brethren,    I    exhort;     admonish     14 
p"^^b^t°^  *^®       the  disorderly,  encourage  the  timid,  support 

the  weak,   be  patient  with  all.     Take  heed     15 
that  none  of  you  return  evil  for  evil,  but  strive  to  do  good  al- 
ways, both  to  one  another  and  to  all  men.    Eejoice  evermore;      16 
pray  without   ceasing;     continue   to  give   thanks,   whatever  17,  18 
be  your  lot;    for  this  is  the  will  of  God  in  Christ  Jesus  con- 
cerning you.    Quench  not  [the  manifestation  of]  the  Spirit;     19 
think  not  meanly  of  38  prophesyings ;    try  all    [which  the  20,  21 
prophets  utter]  ;    reject39  the  false,  but  keep  the  good;    hold     22 
yourselves  aloof  from  every  form  of  evil.^o 

Now  may  the  God  of  peace  Himself  sane-     23 
Concluding  tify  you  wholly;     and  may  your  spirit  and 

safutaUons!  ^^^-^    ^^^    body    all    together    be    preserved 

blameless  at  the  appearing  of  our  Lord  Jesus 

38The  full  meaning  is,  "build  which  seems  to  imply  that  they 
one  another  up,  that  you  may  presided  over  the  Christian  as- 
all  together  grow  into  a  temple  semblies.  At  the  same  time  it 
of  God."  The  word  is  frequent-  must  be  admitted  that  many  of 
ly  used  by  St.  Paul  in  this  the  duties  here  enjoined  are 
sense,  which  is  fully  explained  duties  of  all  Christians. 
1  Cor.  iii.  10-17.  It  is  very  as^e  know,  from  the  First 
difficult  to  express  the  mean-  Epistle  to  Corinth,  that  this 
ing  by  any  single  word  in  Eng-  warning  was  not  unneeded  in 
lish,  and  yet  it  would  weaken  the  early  church.  (See  1  Cor. 
the  expression  too  much  if  it  xiv.)  The  gift  of  prophesying 
were  diluted  into  a  periphrasis  (i.  e.  inspired  preaching)  had 
fully  expressing  its  meaning.  less  the  appearance  of- a  super- 

s^It  appears  probable,  as  natural  gift  than  several  of  the 
Chrysostom  thought,  that  those  other  Charisms  ;  and  hence  it 
who  are  here  directed  "to  ad-  was  thought  little  of  by  those 
monish"  are  the  same  who  are  who  sought  more  for  display 
described  immediately  before  than  edification, 
(v.  12)  as  "giving  admoni-  39This  word  includes  the  no- 
tion." Also  they  are  very  sol-  tion  of  rejecting  that  which 
emnly  directed  (v.  27)  to  see  does  not  abide  the  test. 
that  the  letter  be  read  to  all  *°Not  "appearance"  (A.  V.), 
the  Christians  in  Thessalonica ;  but  species  under  a  genus. 


8  THE  LIFE  AND  EPISTLES  OF  ST.  PATTL. 

V. 

24     Christ.     Faithful  is  He  who  calls  you;    He  will   fulfil  my 
prayer. 
25,  26      Brethren,  pray  for  me.     Greet  all  the  brethren  with  the 

27  kiss  of  holiness.4i    I  adjure  you,42  in  the  name  of  the  Lord, 
to  see  that  this  letter  be  read  to  all  the*^  brethren. 

28  44The  grace  of  our  Lord  Jesus  Christ  be    Autograph 
with  you.45  benediction. 


"This  alludes  to  the  same 
custom  which  is  referred  to  in 
Rom.  xvi.  16  ;  1  Cor.  xvi.  20  ; 
2  Cor.  xiii.  12.  We  find  a  full 
account  of  it,  as  it  was  prac- 
tised in  the  early  church,  in 
the  Apostolic  Constitutions 
(book  ii.  ch.  57).  The  men  and 
women  were  placed  in  separate 
parts  of  the  building  where 
they  met  for  worship ;  and 
then,  before  receiving  Holy 
Communion,  the  men  kissed 
the  men,  and  the  women  the 
women  :  before  the  ceremony, 
a  proclamation  was  made  by 
the  principal  deacon  : — "Let 
none  bear  malice  against  any ; 
let  none  do  it  in  hypocrisy." 
"Then,"  it  is  added,  "let  the 
men  salute  one  another,  and 
the  women  one  another,  with 
the  kiss  of  the  Lord."  It 
should  be  remembered  by  Eng- 
lish readers,  that  a  kiss  was 
in  ancient  times  (as,  indeed,  it 
is  now  in  many  foreign  coun- 
tries)   the    ordinary    mode    of 


salutation  between  friends 
when  they  met. 

^^WTiom  does  he  adjure  here? 
Plainly  those  to  whom,  in  the 
first  instance,  the  letter  was 
addressed,  or  rather  delivered. 
Now  these  must  probably  have 
been  the  Presbyters. 

"The  word  for  "holy"  is 
omitted  in  the  best  MSS. 

"It  should  be  remarked,  that 
this  concluding  benediction  is 
used  by  St.  Paul  at  the  end  of 
the  Epistle  to  the  Romans,  Co- 
rinthians (under  a  longer  form 
in  2  Cor.),  Galatians,  Ephe- 
sians,  Philippians,  and  Thessa- 
lonians.  And,  in  a  shorter 
form,  it  is  used  also  at  the  end 
of  all  his  other  Epistles.  It 
seems  (from  what  he  says  in  2 
Thess.  iii.  17,  18)  to  have  been 
always  written  with  his  own 
hand. 

*5The  "Amen"  of  the  Receiv- 
ed Text  is  a  later  addition,  not 
found  in  the  best  MSS. 


SECOND  EPISTLE  TO  THE  THESSALONIANS.i 

i. 

PAUL,  and  Silvanus,  and  Timotheus,  TO       1 
Salutation.  rppjj.    CHURCH   OF  THE   THESSALONI- 

ANS,  in  God  our  Father,  and  our  Lord  Jesus  Christ. 

Grace  be  to  you,  and  peace,  from  God  our  Father  and  our       2 
Lord  Jesus  Christ. 

I2  am  bound  to  give  thanks  to  God  con-       3 
Encouragement    tinually  on  your  behalf,  brethren,  as  is  fitting, 
pe"secutio^ns  because   of   the   abundant   increase    of  your 

from   the   hope    faith,   and    the    overflowing   love   wherewith 
of  Christ's  j^^  ^^.q  fiHed,  every  one  of  you,  towards  each 

oommg.  other.    So  that  I  myself  boast  of  you  among       4 

the  churches  of  God,  for  your  steadfastness  and  faith,  in  all 
the  persecutions  and  afiflictions  which  you  are  bearing.     And       5 
these  things  are  a  token  that  the  righteous  judgment  of  God 
will  count  you  worthy  of  His  kingdom,  for  which  you  are 
even  now  suffering.     For  doubtless  God's  righteousness  can-       6 
not  but  render  back  trouble  to  those  who  trouble  you,  and       7 
give  to  you,  who  now  are  troubled,  rest  with  me,3  when  the 
Lord  Jesus  shall  be  revealed  from  heaven  with  the  angels  of 
His  might,  in  flames  of  fire,  taking  vengeance  on  those  who       8 
know  not  God,  and  will  not  hearken  to  the  Glad-tidings  of 
our  Lord  Jesus  Christ.    And  from*  the  presence  of  the  Lord,       9 
and  from  the  brightness  of  His  glorious  majesty,  they  shall 
receive  their  righteous  doom,  even  an  everlasting  destruction, 
in  that  day  when  He  shall  come  to  be  glorified  in  His  saints,     10 
and  to  be  admired  in  all  believers;     [and  you  are  of  that 
number],  for  you   believed  my  testimony.     To  this  end   I     11 
pray  continually  on  your  behalf,  that  our  God  may  count  you 
worthy  of  the  calling  wherewith   He  has  called  you,  and 

^It  is  evident  that  this  Epistle  Thess.  iii.   6-14   with   1  Thess. 
was   written   at  the  time   here  iv.  10-12,  and  1  Thess.  ii.  9. 
assigned   to   it,   soon   after   the  (2)    Silas      and      Timotheus 
first,    from   the   following   con-  were    still    with    St.    Paul.      2 
siderations : —  Thess.   i.   1.      It  should  be  ob- 
(1)    The  state  of  the  Thessa-  served  that  Timotheus  was  next 
Ionian  Church  described  in  both  with    Paul    at    Ephesus  ;      and 
Epistles   is   almost  exactly   the  that,  before  then,   Silas  disap- 
same.      (A.)    The  same  excite-  pears  from  the  history, 
ment    prevails    concerning    the  ^ggg  ^^^^  q^  ^  Thess.  i.  3. 
expected   advent   of    our   Lord,  sQn  the  use  of  the  plural  pro- 
only  in  a  greater  degree.     (B.)  noun,  see  note  on  1  Thess.  i.  3. 
The  same  party   continued  fa-  *The  preposition  here  has  the 
natically  to  neglect  their  ordi-  sense  of  "proceeding  from." 
jiary  employments.    Compare  2 


10 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


mightily  perfect  within  you  all  the  content  of  goodness^ 
12  and  the  work  of  faith.  That  the  name  of  our  Lord  Jesus 
may  be  glorified  in  you,  and  that  you  may  be  glorified^  in 
Him,  according  to  the  grace  of  our  God,  and  of  our  Lord 
Jesus  Christ. 
i.  1  But  concerning7  the  appearing  of  our 
Lord  Jesus  Christ,  and  our  gathering  to- 
gether to  meet  Him,  I  beseech  you,  brethren, 

2  not  rashly  to  be  shaken  from  your  soberness 
of  mind,  nor  to  be  agitated  either  by  spirit,8 
or  by  rumor,  or  by  letters  attributed  to  me,io 

3  saying  that  the  day  of  the  Lord  is  come.n 
ceive  you  by  any  means;    for  before  that  day,  the  falling- 
away  must  first  have  come,  and  the  man  of  sin  be  revealed, 

4  the  son  of  perdition;  who  opposes  himself  and  exalts  him- 
self against  all  that  is  called  God,  and  against  all  worship; 
even  to  seat  himselfi2  in  the  temple  of  God,  and  openly  de- 

5  clare  himself  a  God.    Do  you  not  remember  that  when  I  was 

6  still  with  you,  I  oftenis  told  you  this?  And  now  you  know 
the  hindrance  why  he  is  not  yet  revealed,  in  his  own  season. 

7  For  the  mystery  of  lawlessnessi*  is  already  working,  only  he, 
who  now  hinders,  will  hinder  till  he  be  taken  out  of  the  way ; 

8  and  then  the  lawless  one  will  be  revealed,  whom  the  Lord 
shall  consume  with  the  breath  of  His  mouth,i5  and  shall  de- 


Warning 
against  an   im- 
mediate  ex-        , 
pectation  of 
Christ's   com- 
ing. 

Let  no  one  de- 


^The  same  word  is  used  in 
the  sense  of  good  will,  good 
pleasure,  satisfaction,  in  Luke 
ii.  14  and  Rom.  x.  i.  The  A.  V. 
here  would  require  a  word  to 
be  supplied. 

*The  glory  of  our  Lord  at 
His  coming  will  be  manifested 
in  His  people  (see  v.  10)  ;  that 
is,  they,  by  virtue  of  their 
union  with  Him,  will  partake 
of  His  glorious  likeness.  Cf. 
Rom.  viii.  17,  18,  19.  And, 
even  in  this  world,  this  glorifi- 
cation takes  place  partially,  by 
their  moral  conformity  to  His 
image.  See  Rom.  viii.  30,  and 
2  Cor.  iii.  18. 

Vn  respect  of,  or  perhaps  (as 
Prof.  Jowett  takes  it)  07i  'be- 
half of,  as  though  St.  Paul  were 
pleading  in  honor  of  that  day ; 
it  is  wrongly  translated  in  A. 
V.  as  an  adjuration. 

H.  e.  any  pretended  revela- 
tion of  those  who  claimed  in- 
spiration. 

»See   the   preceding  remarks 


upon  the  occasion  of  this  Epis- 
tle. 

lOLiterally  "as  though  origin 
noted  by  me:"  the  words  may 
include  "spirit,"  "rumor,"  and 
"letter." 

"Literally  "is  present."  So 
the  verb  is  always  used  in  the 
New  Testament.  See  Rom.  viii. 
38  ;  1  Cor.  iii.  22 ;  Gal.  i.  4  ; 
2  Tim.  iii.  1 ;    Heb.  ix.  9. 

"The  received  text  interpo- 
lates here  "as  God,"  but  the 
MSS.  do  not  confirm  this  read- 
ing. 

i^The  verb  is  in  the  imper- 
fect. 

"The  proper  meaning  of 
avo/mos  Is  one  unrestrained  by 
law :  hence  it  is  often  used  as 
a  transgressor,  or,  generally,  a 
wicked  man,  as  avo/j.ia  is  used 
often  simply  for  iniquity;  but 
in  this  passage  it  seems  best  to 
keep  to  the  original  meaning  of 
the  word. 

"This  appears  to  be  an  al- 
lusioa  tQ  (ftl^Uougb  not  an  ex-. 


THE  SECOND  EPISTLE  TO  THE  THESSALONIANS.    11 

ii. 
stroy  with  the  brightness  of  His  appearing.    But  the  appear-       9 
ing  of  that  lawless  one  shall  be  in  the  strength  of  Satan's 
working,  with  all  the  might  and  signs  and  wonders  of  false- 
hood, and  all  the  delusions  of  unrighteousness,  for  those  who     10 
are  in  the  way  of  perdition;    because  they  received  not  the 
love  of  the  truth,  whereby  they  might  be  saved.     For  this     11 
cause,  God  will  send  upon  them  an  inward  working  of  de- 
lusion, making  them  believe  in  lies,  that  all  should  be  con-     12 
demned  who   have  not  beli< 
pleasure  in  unrighteousness. 

But  for  you,  brethren  beloved  of  the  Lord,     13 
Exhortation   to     I  am  bound  to   thank  God  continually,  be- 

and^obed[il?ce.     ^^^^^  ^®  ^^^^^  7^^  ^^^^  *^^  ^^^*  "°*°  ^^^" 
vation,  in   sanctification  of  the   Spirit,  and 

belief  of  the  truth.     And  to  this  He  called  you  through  my     14 
Glad-tidings,  that  you  might  obtain  the  glory  of  our  Lord 
Jesus  Christ.      Therefore,  brethren,  be  steadfast,  and  hold     15 
fast  the  teaching  which  has  been  delivered  to  you,  jvhether  by 
my  words  or  by  my  letters.    And  may  our  Lord  Jesus  Christ     16 
Himself,  and  our  God  and  Father,  who  has  loved  us,  and  has 
given  us  in  His  grace  a  consolation  that  is  eternal,  and  a 
hope  that  cannot  fail,  comfort  your  hearts,  and  establish  you     17 
in  all  goodness  both  of  word  and  deed. 

Finally,  brethren,  pray  for  me  that  the  iii.  1 
He  asks  their      -^ord  of  the  Lord  Jesus  may  hold  its  onward 
prayers.  course,    and   that   its   glory   may   be   shown 

forth  towards  others  as  towards  you;  and  that  I  may  be  2 
delivered  from  the  perverse  and  wicked ;  for  not  all  men  have 
faith.  But  the  Lord  is  faithful,  and  He  will  keep  you  stead-  3 
fast,  and  guard  you  from  evil.  And  I  rely  upon  you  in  the  4 
Lord,  that  you  are  following  and  will  follow  my  precepts. 
And  may  the  Lord  guide  your  hearts  to  the  love  of  God,  and  5 
to  the  steadfastness  of  Christ. 

I  charge  you,  brethren,  in  the  name  of  the       6 
Exhorts  to  an     Lord   Jesus   Christ,  to  withdraw  yourselves 
dUigent  life,         from    every   brother   who   walks   disorderly, 
appealing  to         and  not  according  to  the  rules  which  I  de- 
amoir'^  ®^"  livered.     For  you  know  yourselves  the  way       7 

to  follow  my  example;  you  know  that  my 
life  among  you  was  not  disorderly,  nor  was  I  fed  by  any  8 
man's  bounty,  but  earned  my  bread  by  my  own  labor,  toil- 
act  quotation  of)  Isaiah  xi.  4 ;  was  probably  St.  Paul's 
— "With  the  breath  of  His  lips  thoughts)  to  the  Messiah's 
He  shall  destroy  the  impious  coming,  and  interpreted  "the 
man."  (LXX.  version.)  Some  impious"  to  mean  an  individual 
of  the  Rabbinical  commentators  opponent  of  the  Messiah, 
applied    this  pronhecy    (which 


12 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 
11 


12 


15 


16 


17 


18 


ing  night  and  day,  that  I  might  not  be  burdensome  to  any 
of  you.16  And  this  I  did,  not  because  I  am  without  the 
righti7  [of  being  maintained  by  those  to  whom  I  minister], 
but  that  I  might  make  myself  a  pattern  for  you  to  imitate. 
For  when  I  was  with  you  I  often,i8  gave  you  this  rule:  "If 
any  man  will  not  work,  neither  let  him  eat.''  Whereas  I 
hear  that  some  among  you  are  walking  disorderly,  neglecting 
their  own  work,  and  meddlingis  with  that  of  others.  Such, 
therefore,  I  charge  and  exhort,  by  the  authority  of  our  Lord 
Jesus  Christ,  to  work  in  quietness,  and  eat  their  own  bread. 

But  you,  brethren,  notwithstanding,20  be 
not  weary  of  doing  good.  If  any  man  be 
disobedient  to  my  written  word,2i  mark  that 
man,  and  cease  from  inte^couse  with  him, 
that  he  may  be  brought  to  shame.  Yet 
count  him  not  as  an  enemy,  but  admonish  him  as  a  brother. 
And  may  the  Lord  of  peace  Himself  give  you  peace  in  all 
ways  and  at  all  seasons.     The  Lord  be  with  you  all. 

The  salutation  of  me  Paul  with  my  own    ^n  autograph 
hand,  which   is  my  token  in   every   letter. 
Thus  I  write.22 

The  grace  of  our  Lord  Jesus  Christ  be 
with  you  all.23 


Mode  of  deal- 
ing  with    those 
who  refuse 
obedience. 


postscript    the 
sign  of  genu- 
ineness. 
Concluding 
benediction. 


^'Compare  the  speech  at 
Miletus,  Acts  xx. 

i^See  note  on  1  Thess.  ii.  6. 

i^Imperfect. 

"The  characteristic  parano- 
masia  here  is  not  exactly  trans- 
latable into  English.  "Busy- 
todies  who  do  no  Tjusiness" 
would  be  an  imitation. 

^H.  e.  although  your  kindness 
may  have  been  abused  by  such 
idle  trespassers  on  your  bounty. 

^^Literally,  my  word  [sent] 
ty  the  letter,  which  probably 
refers  to  the  directions  sent  in 


the  former  letter,  1  Thess.  iv. 
11,  12.  So  a  previous  letter  is 
referred  to,  1  Cor.  v.  9,  and  2 
Cor.  vii.  8. 

22"Thus."  With  this  we  may 
compare  Gal.  vi.  11.  We  have 
before  remarked  that  St.  Paul's 
letters  were  written  by  an 
amanuensis,  with  the  exception 
of  an  autograph  postscript. 
Compare  Rom.  xvi.  22. 

23"Amen"  here  (as  in  the  end 
of  1  Thess.)  is  a  subsequent 
addition. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.i 

PAUL,  a  called  Apostle  of  Jesus  Christ  i.  1 
Salutation.  -^^    ^-^^    ^jjj    ^f    q^^^    and    Sosthenes2    the 

Brother,  TO  tHE  CHURCH  OF  GOD  AT  CORINTH,  hal-       2 
lowed  in  Christ  Jesus,  called  Saints  ;3  together  with  all*  who 
call  upon  the  name  of  Jesus  Christ  our  Lord  in  every  place 
which  is  their  home — and  our  home  also.s 


iThe  date  of  this  Epistle  can 
be  fixed  with  more  precision 
than  that  of  any  other.  It 
gives  us  the  means  of  ascer- 
taining, not  merely  the  year, 
but  even  (with  great  probabil- 
ity) the  month  and  week,  in 
which  it  was  written. 

(1)  Apollos  had  been  work- 
ing at  Corinth,  and  was  now 
with  St.  Paul  at  Ephesus  (1 
Cor.  i  12;  iii.  4,  22;  iv.  6; 
xvl.  12).  This  was  the  case 
during  St.  Paul's  residence  at 
Ephesus  (Acts  xix.  1). 

(2)  He  wrote  during  the 
days  of  unleavened  bread,  i.  e. 
at  Easter  (1  Cor.  v.  1 :  see  the 
note  on  that  passage),  and  in- 
tended to  remain  at  Ephesus 
till  Pentecost  (xvi.  8,  cf.  xv. 
32).  After  leaving  Ephesus,  he 
purposed  to  come  by  Macedonia 
to  Achaia  (xvi.  5-7).  This  was 
the  route  he  took  (Acts  xx.  1, 
2)  on  leaving  Ephesus  after 
the  tumult  in  the  theatre. 

(3)  Aquila  and  Priscilla 
were  with  him  at  Ephesus  (xvi. 
19).  They  had  taken  up  their 
residence  at  Ephesus  before  the 
visit  of  St.  Paul  (Acts  xviii. 
26). 

(4)  The  Great  Collection 
was  going  on  in  Achaia  (xvi. 
1-3).  When  he  wrote  to  the 
Romans  from  Corinth  during 
his  three  months'  visit  there 
(Acts  XX.  3),  the  collection  was 
completed  in  Macedonia  and 
Achaia   (Rom.  xv.  26). 

(5)  He  hopes  to  go  by  Cor- 
inth to  Jerusalem,  and  thence 
to  Rome  (xvi.  4,  and  xv.  25- 
28).  Now  the  time  when  he 
entertained   this   very   purpose 


was  towards  the  conclusion  of 
his  long  Ephesian  residence 
(Acts  xix.  21). 

(6)  He  had  sent  Timothy  to 
wards  Corinth  (iv.  17),  but  no 
direct  (xvi.  10).  Now  it  was 
at  the  close  of  his  Ephesian 
residence  (Acts  xix.  22)  that 
he  sent  Timothy  with  Erastus 
(the  Corinthian)  from  Ephesus 
to  Macedonia,  which  was  one 
way  to  Corinth,  but  not  the 
shortest. 

^Sosthenes  is,  perhaps,  the 
same  mentioned  Acts  xviii.  17. 

3The  sense  of  the  word  for 
"Saints"  in  the  New  Testament 
is  nearly  equivalent  to  the 
modern  "Christians;"  but  it 
would  be  an  anachronism  so  to 
translate  it  here,  since  (in  the 
time  of  ■  St.  Paul)  the  word 
"Christian"  was  only  used  as 
a  term  of  reproach.  The  ob- 
jection to  translating  it 
"saints"  is,  that  the  idea  now 
often  conveyed  by  that  term  is 
different  from  the  meaning  of 
the  Greek  word  as  used  by  St. 
Paul.  Yet  as  no  other  Eng- 
lish word  represents  it  better, 
either  the  old  rendering  must 
be  retained,  or  an  awkward 
periphrasis  employed.  The  Eng- 
lish reader  should  bear  in  mind 
that  St.  Paul  applies  the  term 
to  all  members  of  the  Church. 

*This  is  added  to  comprehend 
those  Christians  of  the  Church 
of  Achaia  who  were  not  resi- 
dent at  Corinth,  but  in  the 
neighboring  places  of  the  same 
province.     Compare  2  Cor.  i.  1. 

^The  Authorized  Version  here 
appears     scarcely    reconcilable 

13 


10 


11 


12 


13 


14        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

Grace  be  unto  you  and  peace,  from  God  our  Father,  and 
from  our  Lord  Jesus  Christ. 

16  thank  God  continually  on  your  behalf, 
for    the   grace    of    God    given   unto    you   in    Introductory 
Christ  Jesus.     Because,  in  Him,  you  were^    thanksgiving 
every-wise   enriched    with    all   the   gifts    of    version*""  *^°°" 
speech  and  knowledge    (for  thus  my  testi- 
mony to   Christ   was  confirmed  among   you),   so   that  you 
come  behind  no  other  church  in  any  gift;    looking  earnestly 
for  the  time  when  our  Lord  Jesus  Christ  shall  be  revealed 
to  sight.8 

And  He  also  will  confirms  you  unto  the  end,  that  you  may 
be  without  reproach  at  the  day  of  our  Lord  Jesus  Christ. 
For  God  is  faithful,  by  whom  you  were  called  into  fellow- 
ship with  His  Son,  Jesus  Christ,  our  Lord. 

I  exhort  you,  brethren,  by  the  name  of  our 
Lord  Jesus  Christ,  to  shun  disputes,  and  have    Rebuke  of  their 
no  divisions  among  you,  but  to  be  knit  to-    Sd^^s'pecS' 
gether  in  the  same  mind,  and  the  same  judg-    censure  of  the 
ment.io    For  I  have  been  informed  concern-    pseudo-philo- 
ing  you,  my  brethren,  by  the  members  of    ^°P^^^^^  Pa^'ty- 
Chloe's     household,     that     there     are     contentions     among 
you.      I    mean,    that    one    of    you    says,    *'I    am    a    fol- 
lower of  Paul;"  another,  <'I  of  Apollos;"   another,  *'I  of 
Cephas; ''11    another,  *<I  of  Christ."     Is  Christ  divided? 


with  the  order  of  the  Greek, 
though  it  is  defended  by  the 
opinions  of  Chrysostom.  Bill- 
roth, Olshausen,  &c.  The  trans- 
lation of  Meyer,  "in  every  place 
under  their  and  our  dominion," 
seems  more  like  a  Papal  than 
an  Apostolic  rescript :  and  that 
of  De  Wette,  "in  every  place 
both  of  their  and  our  abode," 
is  frigid,  and  adds  nothing  to 
the  idea  of  "every  place."  St. 
Paul  means  to  say  that  he  feels 
the  home  of  his  converts  to  be 
also  his  own.  Both  sentiment 
and  expression  are  the  same 
as  in  Rom.  xvi.  13 :  "His 
mother  and  mine." 

•Observe  how  "I  thank"  and 
"my"  follow  immediately  after 
"Paul  and  Sosthenes,"  showing 
that,  though  the  salutation 
runs  in  the  name  of  both,  the 
author  of  the  Epistle  was  St. 


Paul  alone.  Compare  the  re- 
marks on  1  Thess.  i.  2. 

■^In  this  passage  the  aorists 
are  here  translated  as  aorists. 
But  as  the  distinction  between 
the  aorist  and  perfect  is  by  no 
means  constantly  observed  in 
St.  Paul's  Helenistic  Greek,  it 
may  be  doubted  whether  the 
aorists  here  are  not  used  for 
perfects. 

*See  note  on  Rom.  ii.  5. 

"i.  e.  He  will  do  His  part  to 
confirm  you  unto  the  end.  If 
you  fail,  it  will  not  be  for  want 
of  His  help. 

""Mind"  refers  to  the  view 
taken  by  the  understanding; 
"judgment."  to  the  practical 
decision  arrived  at. 

"CepTias  is  the  name  by  which 
St.  Peter  is  called  throughout 
this  Epistle.  It  was  the  actual 
word  used  by  our  Lord  himself. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         15 

Was  Paul  crucified  for  you?   or  were  you  baptized  unto  the 
name  of  Paul?     I  thank  God  that  I  baptized  none  of  you     14 
except  Crispus  and  Gaiusis  (lest  any  one  should  say  that  I     15 
baptized  unto  my  own  name)  ;  and  I  baptized  also  the  house-     16 
hold  of  Stephanas ;   besides  these  I  know  not  that  I  baptized 
any  other.    For  Christ  sent  me  forth  as  His  Apostle,i3  not  to     17 
baptize,  but  to  publish  the  Glad-tidings;   and  that,  not  with 
wisdom  of  word,  lest  thereby  the  cross  of  Christ  should  be 
made  void.i*    For  the  word  of  the  crosses  to  those  in  the  way     18 
perdition  is  folly;    but  to  us  in  the  way  of  salvationie  it  is 
the  power  of  God.    And  so  it  is  written,  **/  will  destroy  the     19 
wisdom  of  the  wise,  and  bring  to  nothing  the  understanding 
of  the  prudent. "'^'^    Where  is  the  Philosopher?    Where  is  the     20 
Rabbi?    Where  is  the  reasoner  of  this  world ?i8    Has  not  God 
turned  the  world's  wisdom  into  folly?    for  when  the  world     21 
had  failed  to  gain  by  its  wisdom  the  knowledge  of  God  in  the 
wisdom  of  God,  it  pleased  God,  by  the  folly  of  our  preach- 
ing,i9  to  save  those  who  believe.20     For  the  Jews  require  a     22 
sign    [from   heaven],   and  the   Greeks   demand   philosophy; 
but  we2i  proclaim  a  Messiah  crucified,  to  the  Jews  a  stum-     23 
bling-block,  and  to  the  Greeks  a  folly;    but  to  the  called22     24 
themselves,  whether  they  be  Jews  or  Greeks,  Christ  the  power 
of  God  and  the  wisdom  of  God.    For  the  folly  of  God  is  wiser     25 
than  man's  wisdom,  and  the  weakness  of  God  is  stronger 
than  man's  strength.     For  you  see,  brethren,  how  God  has     26 

and     remained     the     Apostle's  "There  are  two  words  In  the 

usual    appellation    among    the  N.    T.    translated    "world"    in 

Jewish    Christians    up    to    this  the  A.  V.     That  which  is  used 

time.       It    is    strange    that    it  here     involves     the     notion    of 

should    afterwards    have    been  transitory  duration.   So  in  Eng- 

so    entirely    supplanted    by    its  ligh  we  speak  of   "the  notions 

Greek  equivalent,  "Peter,"  even  (or  spirit)    of   the  age."     Also 

among    the    Jewish   Christians.  in  this  expression  is  contained 

See  note  on  Gal.  i.  18.  a  reference  to  "the  future  age," 

"Or  Caius,  if  we  use  the  Ro-  the  period  of  the  final  triumph 

man  spelling.  of  Christ's  kingdom. 

"The  verb  involves  this.  i»[Or,    more   correctly,   "that 

"Compare    the^    use    of    the  which  we  preach,"  viz.  the  Gos- 

same  verb  in  Rom.  iv.  14.  pel,   which  men   deem   folly. — 

"i.  e.  the  tidings  of  a  cruci-  H.] 

fied  Messiah.  ^oQbserve  that  the  participle 

"For   the    present    participle  here  is  present,  not  past, 

we  may  refer  to  Acts  ii.  47,  and  '^^We,  including  St.  Paul  and 

to  il.    6,   below.      In   rendering  the   other   preachers   of   Chris- 

the    participles   here,    "already  tianity. 

dead,"    and    "already    saved,"  ^^^All   who   make  an  outward 

Prof.  Stanley  neglects  the  forc'e  profession  of  Christianity  are, 

of  the  tense.      [This  is  correct-  in    St.    Paul's    language,    "the 

ed  in  the  2d  edition. — H.]  called."      They    have    received 

"Is.  xxix.  14  ;    not  quite  lit-  a  message  from  God,  which  has 

erally  quoted  from  LXX.  called  them  to  enter  into  His 

church. 


16 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


27 


28 

29 
30 

31 


called  you;  how  few  of  you  are  wise  in  earthly  wisdom, 
how  few  are  powerful,  how  few  are  noble.  But  the  world's 
folly  God  has  chosen,  to  confound  its  wisdom;  and  the 
world's  weakness  God  has  chosen,  to  confound  its  strength; 
and  the  world's  base  things,  and  things  despised,  yea  things 
that  have  no  being,  God  has  chosen,  to  bring  to  nought  the 
things  that  be;  that  no  flesh  should  glory  in  His  presence. 
But  you  are  His  children  23  in  Christ  Jesus,  whom  God  sent 
unto  us  as  our  wisdom,24  and  righteousness,  and  sanctifica- 
tion,  and  redemption;  that  it  might  be  according  as  it  is 
written,  "He  that  boasteth,  let  him  boast  in  the  Lord."^^ 

So,  brethren,  when  I  myself  came  among 
you,  and  declared  to  you  the  testimony  of    In   his   own 
God,    I    came   not   with   surpassing   skill   of    Jfa^d  ^nof  a^iLed 
speech,  or  wisdom.     For  no  knowledge  did  I    at  establishing 
purpose    to    display    among    you,    but    the    reputation  for 
knowledge  of  Jesus  Christ  alone,  and  Him26    eioqul^^g^  ]^^^^ 
— crucified.      And    in    my    intercourse   with    had  relied  on 
you,  I  was  filled  with  weakness  and  fear  and 
much  trembling.27       And  when  I  proclaim- 
ed my  message.  I  used  not  persuasive  words    which  belongs 
of    human    wisdom,    but    showed   forth    the    ^o  the  Spirit 
working   of    God's   spirit    and   power,    that 
your  faith  might  have  its  foundation  not  in  the  wisdom  of 
men,  but  in  the  power  of  God. 

Nevertheless,  among  those  who  are  ripe  in  understand- 
.ing,28  I  speak  wisdom ;  albeit  not  the  wisdom  of  this  world, 
nor  of  its  rulers,  who  will  soon  be  nought.29  But  it  is  God  's 
■^sdom  that  I  speak,  whereof  the  secret  is  made  known  to 


the    super- 
natural  power 
and    wisdom 


•f.  B8"of  Him." 

-  24Literally,  who  became  wis- 
[dom  to  us  from  God,  the  prepo- 
sition implying  "sent  from,." 

"jerem.  ix.  23,  24,  from  the 
LXX.,  but  not  literally  Quoted 
also  2  Cor.  x.  17 ;  see  note 
there. 

^H.  e.  Him,  not  exalted  on 
the  earthly  throne  of  David, 
but  condemned  to  the  death  of 
the  vilest  malefactor. 

*''^rit.  Paul  appears,  on  his 
first  coming  to  Corinth,  to  have 
been  suffering  under  great  de- 
pression, perhaps  caused  by  the 
bodily  malady  to  which  he  was 
subject  (cf.  2  Cor.  xii.  8),  per- 
haps by  the  ill  success  of  his  ef- 
forts at  Athens. 

The  expression  "fear  and 
trembling"  is  peculiarly  Paul- 


ine, being  used  In  four  of  St. 
Paul's  Epistles,  and  by  no  other 
writer  in  the  New  Testament. 
It  does  not  mean  fear  of  per- 
sonal danger,  but  a  trembling 
anxiety  to  perforrn  a .  duty. 
Thus  in  Eph.  vi.  5,  slaves  are 
charged  to  obey  their  masters 
thus,  and  this  anxious  consci- 
entiousness is  opposed  to  "eye- 
service." 

2s-The  perfect"  is  St.  Paul's 
expression  for  those  who  had 
attained  the  maturity  of  Chris- 
tian wisdom.  Compare  1  Cor. 
xiv.  20,  and  Phil.  iii.  15.  Such 
men  could  understand  that  his 
leaching  was  in  truth  the  high- 
est philosophy. 

^"Literally,  "passing  away 
into  nothingness." 


FIRST  EPISTLE  TO  THE  CORINTHIANS.  17 

ii. 
His  people; 30    even  the  hidden  wisdom  which  God  ordained 
before  the  age,  that  we  might  be  glorified  thereby.     But  the       8 
rulers  of  this  world  knew  it  not ;   for  had  they  known  it,  they 
would  not  have  crucified  the  Lord  of  Glory.     But  ag  it  is       9 
written,  "Eye  hath  not  seen,  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man,  the  things  which  God  hath  pre- 
pared for  them  that  love  Eim.''3i    Yet  to  us32  God  has  re-     10 
vealed  them  by  His  Spirit.    For  the  Spirit  fathoms  all  things, 
even  the  depths  of  God.    For  who  can  know  what  belongs  to     11 
man  but  the  spirit  of  man  which  is  within  him?  even  so  none 
can  know  what  belongs  to  God,  but  the  Spirit  of  God  alone. 
Now  we  have  received,  not  the  spirit  of  the  world,  but  the     12 
Spirit  which  is  of  God;    that  we  might  understand  those 
things  which  have  been  freely  given  us  by  God. 

These  are  the  things  whereof  we  speak,  in  words  not  taught     13 
by  man's  wisdom,  but  by  the  Spirit;    explaining  spiritual 
things  to  spiritualss  men.    But  the  naturals*  man  rejects  the     14 
■':eaching  of  God's  Spirit,  for  to  him  it  is  folly;    and  he  can 
::iot  comprehend  it,  because  it  is  spiritually  discerned.    But     15 
the  spiritual  man  judges  all  things  truly,  yet  cannot  himself 
be  truly  judged  by  others.    For  *  *  Who  hath  known  the  mind     16 
of  the  Lord  that  he  should  instruct  Him?"^^   but  we  have 
the  mind  of  the  Lord36  [within  us]. 

And  I,  brethren,  could  not  speak  to  you  as  iii.  1 
The  party  spiritual  men,  but  as  carnal,  yea,  as  babes 

To  be  "the  in  Christ.    I  fed  you  with  milk,  and  not  with       2 

spritual"  are  meat;  for  you  were  not  able  to  bear  it; 
proved  to  be  j^ay,  you  are  not  yet  able,  for  you  are  still 
dissensions.     ^^    carnal.     For  while  you  are  divided  amongst       3 

yourselves  by  jealousy,  and  strife,  and  fac- 
cious  parties,  is  it  not  evident  that  you  are  carnal,  and  walk- 
ing in  the  ways  of  men  ?    When  one  says,  ' '  I  follow  Paul, ' '       4 

»°"Wisdom  in  a  mystery"  is  ^iproperly  man  considered  as 

A  wisdom  revealed  to  the  initi-  endowed  with   the   anima    (the 

ated,    1.    e.     (in    this    case)    to  living     principle),     as     distin- 

Christians,  but  hidden  from  the  guished      from     the     spiritual 

rest  of  the  world.  principle.       See    Juv.    Sat.    xv. 

silsaiah  Ixiv.   4  is  the  near-  148.     Etymologically  speaking, 

est  passage  to  this  in  the   Old  the  animal  man  would  be  the 

Testament.     The    quotation    is  best  translation ;     but  to   Eng- 

not  to  be  found  anywhere  ex-  lish  readers  this  would  convey 

actly.  a    harsher    meaning    than    the 

^^TJs,  including  all  the  inspir-  original. 

ed  Christian  teachers,  and  the  ^ojgaiah  xl.  13  (LXX.),  quot- 

rest  of  the  "perfect."  ed  also  Rom.  xi.   34. 

33Compare  iii.    1.      It  should  3«The    best    MSS.    are    divid- 

be   observed   that   this   verb   is  ed     between     the     readings     of 

often    used    by    LXX.    for    ex-  "Christ"  and  "Lord"  here. 
plain,     interpret,    as    at     Gen. 
xl.  8. 


18 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


and  another,  *'I  follow  Apollos, "  can  you  deny  that  you 
are  carnal? 

5  Who,  then,   is   Paul,   or  who  is  Apollos? 

what'^are  they  but  servants,  by  whose  minis-  It  is  a  contra- 
tration  you  believed?  and  was  it  not  the  fo^5i°a"ki^ChrS- 
Lord  who  gave  to  each  of  them  the  measure    tian  teachers 

6  of  his  success?     I  planted,  Apollos  water-    the  leaders  of 
ed;    but  it  was  God  who  made  the  seed  to    t?es°^'?fatS?e' 

7  grow.     So   that   he  who    plants   is   nothing,    of  their  work, 
nor  he  who  waters,  but  God  alone  who  gives 

8  the  growth.     But  the  planter  and  the  waterer  are  one  to- 
gether; 37   and  each  will  receive  his  own  wages  according  to 

9  his  work.     For  we  are  God's  fellow-laborers,38  and  you  are 

10  God's  husbandry.  You  are  God's  building;  God  gave  me 
the  gift  of  grace  whereby  like  a  skilful  architect  I  laid  a 
foundation;  and  on  this  foundation  another  builds;  but 
let  each  take  heed  what  he  builds  thereon — [''thereon,"  I 

11  say,]  for  other  foundation  can  no  man  lay  than  that  already 

12  laid,  which  is  Jesus  Christ.39  But  on  this  foundation  one 
may  raise  gold,  and  silver,  and  precious  stones;     another, 

13  wood,  hay,  and  stubble.^o  But  each  man's  work  will  be 
made  manifest ;  for  The  Day^i  will  make  it  known;  because 
that  day  will  be  revealed  with  fire,  and  the  fire  will  test 

14  each  builder's  work.     He  whose  building  stands  unharmed 

15  shall  receive  payment  for  his  labor;  he  whose  work  ifi 
burned  down  shall  forfeit  his  reward:  yet  he  shall  not  him- 
self be  destroyed,  but  shall  be  saved  as  it  were  through  the 
flames. 

16  Know42  ye  not  that  you  are  God's  temple, 

and  that  vou  form  a  shrine  wherein  God 's    T,^^,  Church   is 


17     Spirit  dwells?    If  any  man  ruin  the  temple 


God's   temple. 


""And  therefore  cannot  be 
set  against  each  other"  is  im- 
plied. 

3*This  remarkable  expression 
is  used  by  St.  Paul  more  than 
once.  Compare  2  Cor.  vi.  1, 
and  the  note  on  1  Thess.  iii.  2. 

39The  MSS.  vary  here,  but 
the  same  sense  is  virtually  in- 
volved in  all  three  readings ; 
viz.  that  the  Messiahship  of 
Jesus  was  the  foundation  of 
the  teaching  of  the  Apostles. 

*°[The  image  becomes  much 
more  vivid,  if  we  remember 
the  contrasted  buildings  of  an 
ancient    city, — the    sumptuous 


edifices  of  granite  and  marble, 
with  ornaments  of  gold  and  sil- 
ver, on  the  one  hand,  and  the 
hovels  of  the  poor  on  the  other, 
with  walls  of  wood  and  roof 
of  thatch,  and  interstices  stuff- 
ed with  straw.  See  the  descrip- 
tion of  Rome  below,  Ch.  XXIII. 
— H.] 

*'^"The  Day  of  Christ's  com- 
ing."   Compare  1  Thess.  y.  4. 

*2The  connection  with  what 
precedes  is,  "In  calling  you 
God's  building,  I  tell  you  no 
new  thing ;  you  know  already 
that  you  are  God's  temple." 


FIRST  EPISTLE  TO  THE  CORINTHIANS. 


19 


Intellectual 
pride   and 
party-spirit 
are  unchris 
tian. 


of  God,  God  shall  ruin^a  him;   for  the  temple  of  God  is  holy; 
and  holy44  therefore  are  ye. 

Let  none  deceive  himself;  if  any  man  is 
held  wise  among  you  in  the  wisdom  of  this 
world,  let  him  make  himself  a  fool  [in  the 
world's  judgment],  that  so  he  may  become 
wise.  For  the  Avisdom  of  this  world  is  fool- 
ishness with  God,  as  it  is  written,  ''Be  taketh  the  wise  in 
their  own  craftiness. "^^  And  again,  ''The  Lord  Tcnoweth 
the  thoughts  of  the  wise  that  they  are  vain."*^  Therefore 
let  none  of  you  make  his  boast  in  men;*7  for  all  things  are 
yours;  both  Paul  and  Apollos,  and  Cephas,  and  the  whole 
world  itself;  both  life  and  death,  things  present  and  things 
to  come — all  are  yours — but*^  you  are  Christ's;  and  Christ 
is  God's. 

Let  us  be  accounted  as  servants  of  Christ,  iv.  1 
ties^arl  00^"      ^^^   stewards    of   the    mysteries    of    God.*^ 
stewards ;    that    Moreover,  it  is  required  in  a  steward  to  be       2 
which  they  ad-    found  faithful.so    Yet  to  me  it  matters  noth-       3 
SeTr' own!"  '''''    ^^S  that  I  be  judged  by  you  or  by  the  doomsi 

of  man ;    nay,  I  judge  not  even  myself.    For       4 
although  I  know  not  that  I  am  guilty  of  unfaithfulness,  yet       4 
this  does  not  justify  me;    but  I  must  be  tried  by  the  judg- 
ment of  the  Lord.    Therefore  judge  nothing  hastily,  until  the       5 
.coming  of  the  Lord  for  He  shall  bring  to  light  the  secrets  of 
darkness,  and  make  manifest  the  counsels  of  men's  hearts; 
and  then  shaU  each  receive  his  due52  praise  from  God. 


18 


19 

20 
21 

22 

23 


"The  verbal  link  is  lost  in 
the  A.  V. 

"Not    "which     temple"     (A. 

v.). 

"Job  v.  13,  from  LXX.,  with 
an  immaterial  variation. 

"Ps.  xciv.  11,  from  LXX., 
with  a  slight  change. 

^''The  meaning  is,  "Boast  not 
of  having  this  man  or  that  as 
your  leader ;  for  all  the  Apos- 
tles, nay,  all  things  in  the  uni- 
verse, are  ordained  by  God  to 
cooperate  for  your  good." 

*^A11  things  work  together 
for  the  good  of  Christians  ;  all 
things  conspire  to  do  them 
service  :  but  their  work  is  to 
do  Christ's  service,  even  as  He 
Himself  came  to  do  the  will  ot 
His  Father. 

*^Mysteries    ar*    secrets    re- 


vealed (i.  e.  the  Glad  tidings  of 
Christ)  to  the  initiated,  i.  e.  to 
all  Christians.  See  note  on  li. 
7.  The  metaphor  here  is,  that 
as  a  steward  dispensed  his 
master's  bread  to  his  fellow- 
servants,  so  Paul,  Peter,  and 
Apollos  dispensed  the  knowl- 
edge of  Christ  to  their  breth- 
ren. 

50  [Or  rather,  "Inquiry  is 
made  into  a  steward's  conduct, 
in  order  that  he  may  be  proved 
faithful. — H.] 

'^This  use  of  "day"  is  pe- 
culiar to  St.  Paul ;  so  that  Je- 
rome calls  it  a  CiHcism.  It  is 
connected  with  that  above  (iii. 
18),  and  occurs  1  Thess.  v.  4. 

^'"His  praise."  The  error  in 
A.  V.  was  caused  by  not  ob- 
serving the  article. 


20 


THil  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


IV. 

6 


10 


11 

12 

13 
14 

15 


16 


Contrast  be- 
tween the  self- 
exultation  of 
the   pseudo- 
philosophical 
party,  and  the 
abasement 
of   Christ's 
Apostles. 


But  these  things,  brethren,  I  have  repre- 
sented under  the  persons  of  myself  and 
Apollos,  for  your  sakes;  that  by  consider- 
ing us  you  might  learn  not  to  think  of  your- 
selves above  that  which  has  been  written,53 
and  that  you  may  cease  to  puff  yourselves 
up  in  the  caused*  of  one  against  another. 
For  who  makes  thee  to  differ  from  another? 
what  hast  thou  that  thou  didst  not  receive?  and  how,  then, 
canst  thou  boast,  as  if  thou  hadst  won  it  for  thyself?  But 
ye,  forsooth,  have  already  eaten  to  the  full  [of  spiritual 
food],  ye  are  already  rich,  ye  have  seated  yourselves  upon 
your  throne,  and  have  no  needss  of  me.  Would  that  you 
were  indeed  enthroned,  that  I  too  might  reign  with  you. 
For,56  I  think,  God  has  set  forth  us  the  Apostles  last  of  all, 
like  criminals  condemned  to  die,  to  be  gazed  at  in  a  theatre^'^ 
by  the  whole  world,  both  men  and  angels.  We  for  Christ's 
sake  are  fools,  while  you  are  wise  in  Christ;  we  are  weak, 
while  you  are  strong;  you  are  honorable,  while  we  are  out- 
casts; even  to  the  present  hour  we  bear  hunger  and  thirst, 
and  nakedness  and  stripes,  and  have  no  certain  dwelling- 
place,  and  toil  with  our  own  hands;  curses  we  meet  with 
blessings,  persecution  with  patience,  railings  with  good 
words.  We  have  been  made  as  it  were  the  refuse  of  the 
earth,  the  offscouring  of  all  things,  unto  this  day.  I  write 
not  thus  to  reproach  you;  but  as  a  father  I  chide  the  chil-- 
dren  whom  I  love.  For  though  you  may  have  ten  thousand 
guardiansss  to  lead  you  towards  the  school  of  Christ,  you 
can  have  but  one  father;  and  it  was  I  who  begat  you  in 
Christ  Jesus,  by  the  Glad-tidings  which  I  brought.  I  be- 
seech you,  therefore,  become  followers  of  me. 


''^Thls  is  ambiguous ;  the 
phrase  is  commonly  employed 
in  reference  to  the  Old  Testa- 
ment ;  but  here  it  suits  better 
■with  the  context  to  take  it  as 
referring  to  the  preceding  re- 
marks of  St.  Paul  himself. 

5*St.  Paul  probably  means 
"in  the  cause  of  your  party- 
leaders  ;"  but  speaks  with  in- 
tentional indistinctness. 

s5"Without  us." 

"^The  connection  is,  "The  lot 
of  an  Apostle  is  no  kingly  lot." 

"Literally,  because  we  have 
teen  made  a  theatrical  spec- 
tacle. Compare  Heb.  x.  33. 
The  spectacle  to  which  St.  Paul 
here    alludes    was    common    in 


those  times.  Criminals  con- 
demned to  death  were  exhibit- 
ed for  the  amusement  of  the 
populace  on  the  arena  of  the 
amphitheatre,  and  forced  to 
fight  with  wild  beasts,  or  to 
slay  one  another  as  gladiators. 
These  criminals  were  exhibited 
at  the  end  of  the  spectacle  as 
an  exciting  termination  to  the 
entertainment  ("set  forth  last 
of  all").  So  Tertullian  para- 
phrases the  passage  "Nos  Deus 
Apostolos  novissimos  elegit 
velut  bestiarios." 

^^The  guardian  slave  who  led 
the  child  to  school.  The  word 
is  the  same  as  in  Gal  ill.  24. 
See  the  note  there. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         21 

iv. 

For  this  cause  I  have  sent  to  you  Timo-     17 
Mission  of  theus,  my  beloved  son,  a  faithful  servant  of 

warning"to  the    "the  Lord,  who  shall  put  you  in  remembrance 
disobedient  of  my  ways  in  Christ,  as  I  teach  everywhere 

faction  at  jn  all  the  churches.     Now  some  have  been     18 

Cormt  .  filled  with  arrogance,  supposing  that  I  am 

not  coming  to  you.    But  I  shall  be  with  you  shortly,  if  the     19 
Lord  will;     and  then  I  shall  learn,  not  the  word  of  these 
boasters,   but  their  might.     For  mighty  deeds,   not  empty     20 
words,  are  the  tokens  of  God's  kingdom.     What  is  your  de-     21 
sire?     Must  I  come  to  you  with  the  rod,  or  in  love  and  the 
spirit  of  meekness? 

It   is   reported  that  there  is  fornication  v.  1 
Judgment  on        generally^a  among  you,  and  such  fornication, 
ous  peSns.         ^^  ^^  °o*  knownso  even  among  the  Heathen, 
so  that  one  among  you  has  his  father 's  wife. 
And  you,  forsooth,  have  been  puffed  up  when  you  should       2 
have  mourned,  that  the  doer  of  this  deed  might  be  put  away 
from  the  midst  of  you.     For  me, — being  present  with  you  in       3 
spirit,   although   absent   in   body, — I    have    already  passed 
sentence,  as  though  present,  on  him  who  has  done  this  thing ; 
[and  I  decree]  in  the  name  of  our  Lord  Jesus  Christ,  that  you       4 
convene  an  assembly,  and  when  you,  and  my  spirit  with  you, 
are  gathered  together,  with  the  power  of  our  Lord  Jesus 
Christ,  that  you  deliver  over  to  Satanoi  the  man  who  has       5 
thus  sinned,  for  the  destruction  of  his  fleshly  lusts,  that  his 
spirit  may  be  saved  in  the  day  of  the  Lord  Jesus.    Unseemly     •  6 
is  your  boasting;    know  ye  not  that  "a,  little  leaven  leaven- 
€th  the  whole  lump? "62     Cast  out  therefore  the  old  leaven,       7 
that  you  may  be  an  untainted  mass,  even  as  now^s  you  are 

••The     adverb     seems     most  ^In   spite   of   the  opinion  of 

naturally   joined   with    "among  some  eminent  modern  commen- 

you,"    but    it    may    be    taken  tators,    which    is    countenanced 

with  "reported"  in  the  sense  of  by    Chrysostom,    we    must    ad- 

"universally ;"    so   Prof.   Stan-  here  to  the  interpretation  which 

ley,  "There  is  nothing  heard  of  considers  these  words  as  writ-- 

except  this."  ten  at  the  Paschal  season,  and 

^oThe  "is  named"  of  T.  R.  is  suggested    by    it.      The    words 

omitted  by  the  best  MSS. ;    "is  leaven,    lump.    Paschal    Lamb, 

heard  of,"  or  something  equiv-  and  feast,  all  agree  most  natu- 

alent,  must  be  supplied.  rally  with  this  view.    It  has  been 

s^This      expression      appears  objected,    that    St.    Paul    would 

used   as    equivalent   to    casting  not  addres  the   Corinthians  as 

out  of  the  Church :    cf .  1  Tim.  engaged   in    a    feast   which   he, 

1.     20.       From     the     following  at    Ephesus,    was    celebrating; 

words  there  seems  also  a  refer-  because    it   would   be   over   be- 

ence  to  the  doctrine  that  Satan  fore  his  letter  could  reach  them, 

is    the    author    of    bodily    dis-  Any  one  who  has  ever  written 

ease.     Compare  2  Cor.  xii.  7.  a   birth-day   letter  to  a   friend 

s^The  same  proverb  is  quot-  in  India  will  see  the  weakness 

ed  Gal.  v.  9.  of  this  objection.     It  has  also 


22 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


without  taint  of  leaven;    for  our  Paschal  Lamb  is  Christ, 

8  who  was  slain  for  us;  therefore  let  us  keep  the  feast,  not 
with  the  old  leaven,  nor  the  leaven  of  vice  and  wickedness, 
but  with  the  unleavened  bread  of  purity  and  truth. 

9  I  enjoined  you  in  my  letters*  to  keep  no 

10     company    with    fornicators;     not    that    you    9^^P:.  ^°*^ 
should    utterly   forego    all   intercourse    with    f^rfders^must 
the   men  of  this  world  who  may  be  forni-    be  excluded 
cators,    or    lascivious,    or    extortioners,    or    q^^^^^ 
idolaters;    for  so  you  would  need  to  go  ut- 


been  urged  that  he  would  not 
address  a  mixed  church  of  Jews 
and  Gentiles  as  engaged  in  the 
celebration  of  a  Jewish  feast. 
Those  who  urge  this  objection 
must  have  forgotten  that  St. 
Paul  addresses  the  Galatians 
(undoubtedly  a  mixed  church) 
as  if  they  had  all  been  former- 
ly idolaters  (Gal.  iv.  8)  ;  and 
addresses  the  Romans,  some- 
times as  if  they  were  all  Jews 
(Rom.  vii.  1),  sometimes  as  if 
they  were  Gentiles  (Rom.  xi. 
18).  If  we"  take  "as  ye  are 
unleavened"  in  a  metaphorical 
sense,  it  is  scarcely  consistent 
with  the  previous  "cast  out  the 
old  leaven ;"  for  the  passage 
would  then  amount  to  saying, 
"Be  free  from  leaven  (meta- 
phorically) as  you  are  free 
from  leaven  (metaphorical- 
ly) ;"  whereas,  on  the  other 
view,  St.  Paul  says,  "Be  free 
from  leaven  (metaphorically) 
as  you  are  free  from  leaven 
(literally)."  There  seems  no 
difficulty  in  supposing  that  the 
Gentile  Christians  joined  with 
the  Jewish  Christians  in  cele- 
brating the  Paschal  feast  after 
the  Jewish  manner,  at  lea.st  to 
the  extent  of  abstaining  from 
leaven  in  the  love-feasts.  And 
we  see  that  St.  Paul  still  ob- 
served the  "days  of  unleavened 
bread"  at  this  period  of  his 
life,  from  Acts  xx.  6.  Also, 
from  what  follows,  we  perceive 
how  naturally  this  greatest  of 
Jewish  feasts  changed  into  the 
greatest  of  Christian  festivals. 
•^Literally,  "I  wrote  to  you 
in  the  letter,"  viz.  the  letter 
which  I  last  wrote,  or  the  let- 
ter to  which  you  refer  in  your 
questions;    for  they  had  prob- 


ably mentioned  their  perplexity 
about  this  direction  in  it.  So 
in  2  Cor.  vii.  8  the  present  let- 
ter (1  Cor.)  is  referred  to  in 
the  same  phrase  (/  grieved  you 
in  the  letter).  There  are  two 
decisive  reasons  why  these 
words  must  refer  to  a  previous 
letter,  not  to  the  letter  St.  Paul 
is  actually  writing.  (1.)  No 
such  direction  as  "Keep  no 
company  with  fornicators"  oc- 
curs in  what  has  gone  be- 
fore. (2.)  If  St.  Paul  had 
meant  to  say  "I  have  just  writ- 
ten," he  could  not  have  added 
the  words  "in  the  letter," 
which  would  have  been  then 
worse  than  superfluous.  Prof. 
Stanley  (who  has  recently  sup- 
ported the  view  here  opposed) 
urges  that  the  aorist  might  be 
used  of  the  present  epistle  as 
at  1  Cor.  ix.  15  ;  which  is  ob- 
viously true.  He  also  urges 
that  "the  letter"  may  some- 
times refer  to  the  present  let- 
ter; which  may  also  be  ad- 
mitted in  cases  where  th  let- 
ter is  referred  to  as  a  whole  in 
its  postscript ;  e.  g.  "I  Tertius, 
who  wrote  the  letter"  (Rom. 
xvi.  22).  "J  charge  you  that 
the  letter  he  read"  (1  Thess.  v. 
27).  "When  the  letter  has 
been  read  among  you,  cause  it 
to  be  read  at  Laodicea"  (Col. 
iv.  16).  But  none  of  these  in- 
stances gives  any  support  to 
the  view  that  a  writer  could  re- 
fer to  his  own  words,  just  ut- 
tered, by  such  a  phrase  as  "I 
wrote  to  you  in  the  letter." 
We  are  forced,  therefore,  to 
conclude  that  these  words  refer 
to  a  preceding  letter,  which 
has  not  been  preserved.  And 
this    view     receives     a    strong 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         23 


12 


13 


terly  out  of  the  world.  Buto^  my  meaning  was,  that  you 
should  keep  no  company  with  any  man,  who,  bearing  the 
name  of  a  Brother,  is  either  a  fornicator,  or  a  wanton,66  or 
an  idolater,  or  a  railer,  or  a  drunkard,  or  an  extortioner; 
with  such  a  man,  I  say,  you  must  not  so  much  as  eat.  For 
what  need  have  I  to  judge  those  also  that  are  without?  Is  it 
not  your  part  to  judge  those  that  are  within?  But  those 
without  are  for  God's  judgment.  **From  amongst  your- 
selves ye  shall  cast  out  the  evil  one."^^ 

Can    there  "be   any   of   you   who   dare   tovi.l 
bring    their    private    differences    into    the 
courts  of   law,  before   the  wicked,  and  not 
rather    bring    them     before     the     saints  ?68 
Know  ye  not  that  the  saints  shall  judge  the       2 
world?    and   if   the   world  is    subjected  to 
your  judgment,  are  you  unfit  to  decide  the 
most  trifling  matters?    Know  ye  not  that  we       3 
shall  judge  angels?   how  much  more  the  affairs  of.  this  life? 
If,  therefore,  you  have  disputes  to  settle  which  concern  the       4 
affairs  of  this  life,  give  the  arbitration  of  them  to  the  very 
least  esteemed  in  your  Church.    I  speak  to  your  shame.    Can       5 
it  be  that  amongst  you  there  is  not  so  much  as  one  man  wise 
enough  to  arbitrate  between  his  brethren,  but  must  brother       6 
go  to  law  with  brother,  and  that  in  the  courts  of  the  unbe- 
lievers?   Nay,  farther,  you  are  in  fault,  throughout,  in  hav-       7 


Litigation   be- 
tween  Chris- 
tians must  not 
be  brought 
into  Heathen 
courts  ;    and 
its  existence 
is  a  proof  of 
evil. 


confirmation  from  the  words 
of  St.  Paul's  Corinthian  oppo- 
nents (spoken  before  2  Cor. 
written)  :  "His  letters  are 
weighty,  &c."      (2  Cor.  x.  10.) 

^=>The  conjunction  here  seems 
not  to  be  a  particle  of  time,  but 
of  connection. 

8«The  Greek  word  has  the 
meaning  of  a  concupiscent  man 
in  some  passages  of  St.  Paul's 
writings.  Compare  Eph.  v.  5 
(where  it  is  coupled  with  un- 
clean). So  the  corresponding 
substantive,  in  St.  Paul,  almost 
invariably  means  lascivious- 
ness.  See  Eph.  iv,  19,  v.  3 
(and  the  note),  and  Col.  iii.  5. 
The  only  places  where  the 
word  is  used  by  St.  Paul  in 
the  sense  covetousness  are  2 
Cor.  ix.  5,  and  1  Thess.  ii.  5, 
in  the  latter  of  which  passages 
the  other  meaning  would  not 
be  inadmissible.  How  the 
word  contracted  its  Pauline 
meaning  may  be  inferred  from 
the  similar  us  of  concupiscencb 


in  English.  [Since  the  above 
was  first  published,  Prof.  Stan- 
ley and  Prof.  Jowett  have  both 
expressed  their  concurrence  in 
this  rendering  of  the  word ; 
see  note  in  this  volume  on 
Eph.  V.  3.1 

«Deut.  xxiv.  7  (LXX.). 

^It  should  be  remembered 
that  the  Greek  and  Roman  law 
gave  its  sanction  to  the  de- 
cision pronounced  in  a  litigated 
case  by  arbitrators  privately 
chosen  ;  so  that  the  Christians 
might  obtain  a  just  decision  of 
their  mutual  differences  with- 
out resorting  to  the  Heathen 
tribunals.  The  Jews  resident 
in  foreign  parts  were  accus- 
tomed to  refer  their  disputes 
to  Jewish  arbitrators.  Jos- 
ephus  {Ant.  xiv.  10,  17)  gives 
a  decree  by  which  the  Jews  at 
Sardis  were  permitted  to  es- 
tablish a  "private  court,"  for 
the  purpose  of  deciding  "their 
misunderstandings  with  on^  an- 
other." 


24        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
vi. 

ing  such  disputes  at  all.     Why  do  you  not  rather  submit  to 
wrong?     Why  not  rather  suffer  yourselves  to  be  defrauded? 

8  Nay,  you  are  yourselves  wronging  and  defrauding,  and  that 

9  your   brethren.    Know    ye   not   that    wrong- 
doers shall  not  inherit  the  kingdom  of  God?    No   immorality 
Be    not    deceived— neither    fornicators,    nor    ^^i°h^t?u?' 
idolaters,    nor    adulterers,    nor    self-defilers,    Christianity. 

10  nor  sodomites,  nor  robbers,  nor  wantons,^^ 

nor  drunkards,  nor  railers,  nor  extortioners,  shall  inherit  the 

11  kingdom  of  God.  And  such  were  some  of  you;  but  you 
have  washed  away  your  stains,7o — you  have  been  hallowed, 
you  have  been  justified,  in  the  name  of  the  Lord  Jesus,  and 
in  the  Spirit  of  our  God.^i 

12  ''All  things  are  lawful  for  me. "72    But 

not  all  things  are  good  for  me.     Though  all    Antinomian 
things  are  in  my  power,  they  shall  not  bring    f^^jjo^lmy 

13  me  under   their  power.     ''Meat  is  for  the.    refuted, 
belly,  and  the  belly  for  meat,"  though  God 

will  soon  put  an  end  to  both;    but  the  body  is  not  for  forni- 
cation,  but   for  the   Lord,  and  the  Lord  for  the   body; 73 

14  and  as  God  raised  the  Lord  from  the  grave,  so  He  will  raise 

15  us  also  by  His  mighty  power.74  Know  ye  not  that  your 
bodies  are  members  of  Christ's  body?    Shall  I  then  take  the 


^Persons  given  to  concupis- 
cence.    See  note  on  v.  11. 

'"Observe  that  the  Greek 
verb  is  middle,  not  passive,  as 
in  A,  V. ;  cf.  Acts  xxii.  16.  If 
the  aorist  is  here  used  in  its 
proper  sense  (of  which  we  can 
never  be  sure  in  St.  Paul),  the 
reference  is  to  the  time  of  their 
first  conversion,   or  baptism. 

"The  words  may  be  para- 
phrased thus,  "By  your  fellow- 
ship with  the  Lord  Jesus,  whose 
name  you  bear,  and  by  the  in- 
dwelling of  the  Spirit  of  God." 

"See  the  explanation  of  this 
in  Ch.  XIII.  ;  and  compare 
(for  the  true  side  of  the 
phrase)  Gal.  v.  23,  "Against 
such  there  is  no  law."  Prob- 
ably St.  Paul  had  used  the  very 
words  "All  things  are  lawful 
for  me"  in  this  true  sense,  and 
the  immoral  party  at  Corinth 
had  caught  them  up,  and  used 
them  as  their  watchword.  It  is 
also  probable  that  this  fact  was 
mentioned  in  the  letter  which 
St.  Paul  had  just  received  from 
Corinth   (1  Cor.  vii.  1).     Also 


see  chap.  viii.  1  below.  From 
what  follows  it  is  evident  that 
these  Corinthian  freethinkers 
argued  that  the  existence  of 
bodily  appetites  proved  the  law- 
fulness of  their  gratification. 

"The  body  is  for  the  Lord 
Jesus,  to  be  consecrated  by  His 
indwelling  to  His  service  ;  and 
the  Lord  Jesus  is  for  the  body, 
to  consecrate  it  by  dwelling 
therein  in  the  person  of  Hi? 
Spirit. 

"^^St.  Paul's  argument  here  is, 
that  sins  of  unchastity,  though 
bodily  acts,  yet  injure  a  part 
of  our  nature  (compare  the 
phrase  "spiritual  body,"  1  Cor. 
XV.  44)  which  will  not  be  de- 
stroyed by  death,  and  which  is 
closely  connected  with  our 
moral  well-being.  And  it  is  a 
fact  no  less  certain  than  mys- 
terious, that  moral  and  spirit- 
ual ruin  is  caused  by  such  sins  ; 
which  human  wisdom  (when 
untaught  by  Revelation)  held 
to  be  actions  as  blameless  as 
eating  and  drinking. 


FIBST  EPISTLE  TO  THE  CORINTHIANS.        25 

vi. 

members  of  Christ,  and  make  them  the  members  of  an  harlot? 
God  forbid?    Know  ye  not,  that  he  who  joins  himself  to  an     16 
harlot  becomes  one  body  with  her?     For  it  is  said,  ''they 
twain  shall  be  one  flesh.  "'^^    But  he  who  joins  himself  to  the     17 
Lord,  becomes  one  spirit  with  Him.     Flee  fornication.     The     18 
root  of  sin  is  not  in  the  body,76  [but  in  the  soul;]    yet  the 
fornicator  sins  against  his  own  body.     Know  ye  not  that     19 
your  bodies  are  temples  of  the  Holy  Spirit  which   dwells 
within  you,  which  ye  have  received  from  God?    And  you  are 
not  your  own,  for  you  were  bought  with  a  price.77     Glorify     20 
God,  therefore,  not  in  your  spirit  only,  but  in  your  body 
also,  since  both  are  His.78 

As  to  the  questions  which  you  have  asked  vii.  1 
qu^'e'sTfJ'ns  ^con-     ™e  in  your  letter,  this  is  my  answer.     It  is 
cerning  mar-        good  for  a  man  to  remain  unmarried.    Never-       2 
riage   and  theless,  to  avoid  fornication,79  let  every  man 

spec^af  refer-       have  his  own  wife,  and  every  woman  her  own 
ence  to  cases       husband.    Let  the  husband  live  in  the  inter-       3 
of  mixed  mar-     course  of  affection  with  his  wife,  and  like- 
^'^^^^'  wise  the  wife  with  her  husband.     The  wife       4 

has  not  dominion  over  her  own  body,  but  the  husband;    and 
so  also  the  husband  has  not  dominion  over  his  own  body,  but 
the  wdfe.     Do  not  separate  one  from  the  other,  unless  it  be       5 
Avith  mutual  consent  for  a   time,  that  you  may  give  your- 
selves without  disturbanceso  to  prayer,  and  then  return  to 
one  another,  lest,  through  your  fleshly  passions,  Satan  should 
tempt  you  to  sin.    Yet  this  I  say  by  way  of  permission,  not       6 
of  command.     Nevertheless  I  would  that  all  men  were  as  I       7 
myself  am ;   but  men  have  different  gifts  from  God,  one  this, 
another  that.    But  to  the  unmarried  and  to  the  widows,  I  say       8 
that  it  would  be  good  for  them  if  they  should  remain  in  the 
state  wherein  I  myself  also  am ;    yet  if  they  are  incontinent,       9 
let  them  marry;    for  it  is  better  to  marry  than  to  burn.    To     10 


7!^Gen.   ii.  24    (LXX.)   quoted  Christ.     Compare  Acts  xx.  28, 

by  our  Lord,  Matt.  xix.  5.  and  Col.  1.  14. 

"Literally,  "every  sin  which  ''^The     latter     part     of     this 

a  man  commits  is  without  (ex-  verse,   though   not   in   the   best 

ternal  to)   the  body.".  The  Co-  MSS.,    yet    is    implied    in    the 

rinthian   freethinkers   probably  sense. 

used    this    argument    also,    and  ^»The    plural    in    the    Greek 

perhaps   availed   themselves   of  perhaps  means  (as  Prof.  Stan- 

our    Lord's    words,    Mark    vii.  ley   takes   it)    "because   of   the 

18  :     "Do  ye  not  perceive  that  general  prevalence  of  fornica- 

whatsoever  thing  from  without  tion,"  loith  special  reference  to 

entereth  into  the  man,  it  can-  the  profligacy  of  Corinth,  where 

not  defile   him,   because  it  en-  every  unmarried  person  loould 

tereth  not  into  his  heart?"  &c.  be  liable  to  special  temptation. 

(See  the   whole  passage.)  80"pac;l^ijjg>'    jg   ^n    interpola- 

"The   price    is   the  blood   of  tion,  not  found  in  the  best  MSS. 


26        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
vii. 

the  married,   not   I,    but   the   Lord   gives   commandment,8i 

11  that  the  wife  part  not  from  her  husband;  (but  if  she  be 
already  parted,  let  her  remain  single,  or  else  be  reconciled 
with  him ; )   and  also,  that  the  husband  put  not  away  his  wife. 

12  But  to  the  rest  speak  I,  not  the  Lord.  If  any  Brother  be 
married  to  an  unbelieving  wife,  let  him  not  put  her  away, 

13  if  she  be  content  to  live  with  him;  neither  let  a  believing 
wife  put  away  an  unbelieving  husband  who  is  willing  to  live 

14  with  her;  for  the  unbelieving  husband  is  hallowed  by 
union  with  his  believing  wife,  and  the  unbelieving  wife  by 
union  with  her  believing  husband;    for  otherwise  your  ehil- 

15  dren  would  be  unclean,82  imi  now  they  are  holy.  But  if  the 
unbelieving  husband  or  wife  seeks  for  separation,  let  them 
be  separated;  for  in  such  cases,  the  believing  husband  or 
wife  is  not  bound  to  remain  under  the  yoke.     But  the  call 

16  whereby  God  has  called83  us  is  a  call  of  peace.s*  For  thou 
art  the  wife  of  an  unbeliever,  how  knowest  thou  whether 
thou  mayest  save  thy  husband?  or  thou  who  art  the  hus- 
band, whether  thou  mayest  save  thy  wife? 

17  Only85  let  each  man  walk  in  the  same  path 

which  God  allotted  to  him,  wherein  the  Lord    General  rule, 
has  called  him.     This  rule  I  give  in  all  the    ^^Jf^  *?hould°' 

18  churches.     Thus,  if  any  man,  when  he  was    not  quit  that 
called,86  bore  the  mark  of  circumcision,  let    state  of  life 
him  not  efface  it;    if  any  man  was  uncir-    ^e?rit  the^r 
cumcised  at  the  time  of  his  calling,  let  him    conversion. 

19  not    receive    circumcision.      Circumcision   is 

nothing,  and  uncircumeision  is  nothing;    but   obedience  to 

20  the  commands  of  God.    Let  each  abide  in  the  condition  wherein 

21  he  was  called.  Wast  thou  in  slavery  at  the  time  of  thy  call- 
ing?   Care  not  for  it.     Nay,  though  thou  have  power  to  gain 

22  thy  freedom,87  rather  make  use  of  thy  condition.     For  the 

^^This    commandment    is    re-  ^This    verb,     in     St.    Paul's 

corded  Mark  x.  11,  12  :  Whoso-  writings,    means    "to    call    into 

ever  shall  put  aioay  his  wife,  fellowship    with    Christ;"     "to 

and  marry  another,  committeth  call      from      the      unbelieving 

adultery  against  her.    And  if  a  World  into  the  Church." 

voman  shall  put  away  her  hus-  **The  inference  is,  "therefore 

hand,   and    be    married   to   an-  the   profession    of   Christianity 

other,  she  committeth  adultery.  ought  not  to  lead  the  believer 

*2The    word    used    generally,  to  quarrel  with  the  unbelieving 

"unclean"   and   is   used   in   the  members  of  his  family." 

common    sense,   to  denote   that  ^^Literally,   only,  as   God  al- 

which    is   beyond  the   hallowed  lotted  to  each,  as  the  Lord  has 

pale  of  God's  people:   the  anti-  called  each,  so  let  him  walk. 

thesis  to  "holy,"  which  was  ap-  *'"The  past  tense  is  mistrans- 

plied   to  all   within   the  conse-  lated     "is     called"     in     A.     V. 

crated    limits.      On    the    infer-  throughout  this  chapter, 

ences  from  this  verse,  with  re-  "The  Greek  here  is  ambigu- 

spect  to  infant  baptism,  see  Ch.  ous,  and  might  be  so  rendered 

XIII.  as  to  give  directly  opposite  pre- 


FIRST  EPISTLE  TO  THE  CORINTHIANS.     27 

vii. 
slave  who  has  been  called  in  the  Lord,  is  the  Lord's  freed     23 
man;   and  so  also  the  freeman  who  has  been  called  is  Christ's 
slave.     He  has  bought  you  all;  ss    beware  lest  you  make 
yourselves    the    slaves    of    man. 89      Brethren,   in    the    state     24 
wherein  he  was  called,  let  each  abide  with  God. 

Concerning  your  virgin  daughters^o  I  tave     25 
no  command  from  the  Lord,  but  I  give  my 
judgment,  as  one  who  has  been  moved  by  the 
Lord's   mercy9i    to    be    faithful.      I    think,     26 
then,  that  it  is  good,  by  reason  of  the  pres- 
ent92   necessity,   for  all  to  be  unmarried.93 
Art  thou  bound  to  a  wife?    seek  not  separation;    art  thou     27 
free?    seek  not  marriage;    yet  if  thou  marry,  thou  sinnest     28 
not.94     And  if  your  virgin  daughters  marry,  they  sin  not; 
but  the  married  will  have  sorrows  in  the  flesh,  and  these  I 
would  spare  you.95     But  this  I  say,  brethren,  the  time  is     29 
short; 96    that  henceforth  both  they  that  have  wives  be  as 
though  they  had  none,  and  they  that  weep  as  though  they     30 
wept  not,  and  they  that  rejoice  as  though  they  rejoiced  not, 
and  they  that  buy  as  though  they  possessed  not,  and  they     31 


Answer  to 
questions 
about  the 
disposal  of 
daughters   in 
marriage. 


cepts  ;  but  the  version  given  in 
the  text  (which  is  that  advo- 
cated by  Chrysostom,  Meyer, 
and  De  Wette)  agrees  best  with 
the  order  of  the  Greek  words, 
and  also  with  the  context.  We 
must  remember,  with  regard  to 
this  and  other  precepts  here 
given,  that  they  were  given 
under  the  immediate  anticipa- 
tion of  our  Lord's  coming. 

s^There  is  a  change  here  in 
the  Greek  from  singular  to 
plural.  For  the  "price,"  see 
chap.  vi.  20. 

^Alluding  to  their  servile  ad- 
herence to  party  leaders.  Com- 
pare 2  Cor.  xi.  20. 

^''We  cannot  help  remarking, 
that  the  manner  in  which  a  re- 
cent infidel  writer  has  spoken 
of  this  passage  is  one  of  the 
most  striking  proofs  how  far  a 
candid  and  acute  mind  may  be 
warped  by  a  strong  bias.  In 
this  case  the  desire  of  the 
writer  is  to  disparage  the 
moral  teaching  of  Christian- 
ity ;  and  he  brings  forward 
this  passage  to  prove  his  case, 
and  blames  St.  Paul  because 
he  assumes  these  Corinthian 
daughters  to  be  disposable  in 
marriage   at   the   will   of   their 


father ;  as  if  any  other  as- 
sumption had  been  possible  in 
the  case  of  Greek  or  Jewish 
daughters  in  that  age.  We 
must  suppose  that  this  writer 
would  (on  the  same  grounds) 
require  a  modern  missionary  to 
Persia  to  preach  the  absolute 
incompatibility  of  despotic  gov- 
ernment with  sound  morality. 
A  similar  ignoratio  eJenchi 
runs  through  all  his  remarks 
upon  this  chapter. 

"^Compare  "I  obtained  mer- 
cy," 1  Tim.  i.  13. 

^^The  participle  here  can 
only  mean  present.  See  the 
note  on  2  Thess.  ii.  2.  The 
word  was  mistranslated  in  this 
passage  in  the  first  edition. 

"^"So,"  namely   "as  virgins." 

»^Literally,  though  thou  Shalt 
have  married,  thou  hast  not 
sinned;  the  aorist  used  for  the 
perfect,  as  constantly  by  St. 
Paul. 

'^I  is  emphatic,  I,  if  you  fol- 
lowed my  advice;  also  observe 
the  present,  "I  am  sparing  you 
[by  this  advice],"  or,  in  other 
words,  "I  would  spare  you." 

9®We  adopt  Lachmann's  read- 
ing. "The  object  of  this  con- 
traction of  your  earthly  life  is. 


28         THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 
vii. 

that  use  this  world  as  not  abusing  it; 97    for  the  outward 

32  show  of  this  world  is  passing  away.98  But  I  would  have  you 
free  from  earthly  cares.  The  cares  of  the  unmarried  man 
are  fixed  upon  the  Lord,  and  he  strives  to  please  the  Lord. 

33  But  the  cares  of  the  husband  are  fixed  upon  worldly  things, 

34  striving  to  please  his  wife.  The  wife  also  has  this  differ- 
ence's from  the  virgin;  the  cares  of  the  virgin  are  fixed 
upon  the  Lord,  that  she  may  be  holy  both  in  body  and  in 
spirit;     but  the  cares  of  the  wife  are  fixed  upon  worldly 

35  things,  striving  to  please  her  husband.  Now  this  I  say  for 
your  own  profit;  not  that  I  may  entangle  you  in  a  snare; 
but  that  I  may  help  you  to  serve  the  Lord  with  a  seemly  and 

36  undivided  service.  But  if  any  man  think  that  he  is  treating 
his  virgin  daughter  in  an  unseemly  manner,  by  leaving  her 
unmarried  beyond  the  flower  of  her  age,  and  if  need  so  re- 
quire, let  him  act  according  to  his  will ;    he  may  do  so  with- 

37  out  sin;  let  themi  marry.  But  he  who  is  firm  in  his  resolve, 
and  is  not  constrained  to  marry  his  daughter,  but  has  the 
power  of  carrying  out  his  will,  and  has  determined  to  keep 

38  her  unmarried,  does  well.  Thus  he  who  gives  his  daughter 
in  marriage  does  well,  but  he  who  gives  her  not  in  mar- 
riage does  better. 

39  The  wife  is  bound  by  the  law  of  wedlock 

so  long  as  her  husband  lives;    but  after  his    Marriage  of 

•  "Widows 

death  she  is  free  to  marry  whom  she  will, 

provided  that  she  chooses  one  of  the  brethrens  in  the  Lord. 

40  Yet  she  is  happier  if  she  remains  a  widow,  in  my  judgment; 
and  I  think  that  I,  no  less3  than  others,  have  the  Spirit  of 
God. 


that    you    may    henceforth    set  hand  strives  to  please  his  wife, 

your      affections      on      things  and  is  divided  [in  mind] .   Both 

above."  the   unmarried   wife    [i.    e.    the 

^^Literally,  the  verb  appears  widow]  and  the  virgin  care  for 

to  mean  to  use    up,  as  distin-  the    things    of    the   Lord,"    <&c. 

guished  from  to  use.     Compare  This  reading  gives  a  more  nat- 

ix.    18.      It   thus    acquired   the  ural  sense  to  "divided"    (of.  1. 

sense  of  to  abuse,  in  which  it  13,    so   Stanley)  ;     but   on    the 

is  sometimes  employed  by  De-  other  hand,  the  use  of  "unmar- 

mosthenes    and    by    the   gram-  ried    wife"    for    widow    is    un- 

marians,  precedented  ;    and  in  this  very 

O'-Literally,      "passing      by,"  chapter     (verse    8)     the    word 

flitting  past,   like   the   shadows  widows    is    opposed   to    unmar- 

in  Plato's  Cavern    (Repuh.  vii.  ried. 

1),  or  the  figures  in  some  mov-  ^"Them,"    viz.    the   daughter 

ing  phantasmagoria.  and  the  suitor. 

9»The    reading   of    Lachmann  ^Literally,  provided  it  be  in 

makes    a     considerable     differ-  the  Lord. 

ence  in  the  translation,   which.  ^The   "also"  in  "I  also"  has 

would   thus    run ;      "The    hus-  this  meaning. 


FIRST  EPISTLE  TO  THE  CORINTHIANS. 


29 


viii. 


Answer  to 
questions  con- 
cerning  meats 
offered  to  idols. 


As  to  the  meats  which  have  been  sacri- 
ficed to  idols,  we  know — (for  **we  all  have 
knowledge;"*  but  knowledge  puffs  up, 
while  love  builds.  If  any  man  prides  him- 
self on  his  knowledge,  he  knows  nothing  yet 
as  he  ought  to  know;  but  whosoever  loves  God,  of  him  God 
hath  knowledge) 5 — as  to  eating  the  meats  sacrificed  to  idols, 
we  know  (I  say)  that  an  idol  has  no  true  being,  and  that 
there  is  no  other  God  but  one.  For  though  there  be  some  who 
are  called  gods,  either  celestial  or  terrestrial,  and  though 
men  worship  many  gods  and  many  lords,  yet  to  us  there  is 
but  one  God,  the  Father,  from  whom  are  all  things,  and  we 
for  Him;  and  one  Lord,  Jesus  Christ,  by  whom  are  all 
things,  and  we  by  Him.s  But  ''all"  have  not  this  ** knowl- 
edge ;  "  on  the  contrary,  there  are  some  who  still  have  a 
conscientious  fear  of  the  idol,  and  think  the  meat  an  idola- 
trous sacrifice,  so  that,  if  they  eat  it,  their  conscience  being 
weak  is  defiled.  Now  our  food  cannot  change  our  place  in 
God's  sight;  with  Him  we  gain  nothing  by  eating,  nor  lose 
by  not  eating.  But  beware  lest,  perchance,  this  exercise  of 
your  rights^  should  become  a  stumbling-block  to  the  weak. 
For  if  one  of  them  see  thee,  who  boastest  of  thy  knowledge,* 
feasting  in  an  idol's  temple,  will  not  he  be  encouraged  to 
eat  meat  offered  in  sacrifice,  nothwithstanding  the  weakness 
of  his  conscience  ?«     And  thus,  through  thy  knowledge,  will 


10 


11 


*It  is  necessary,  for  the  un- 
derstanding of  this  Epistle, 
that  we  should  remember  that 
it  is  an  answer  to  a  letter  re- 
ceived from  the  Corinthian 
Church  (1  Cor.  vii.  1),  and 
therefore  constantly  alludes  to 
topics  in  that  letter.  It  seems 
probable,  from  the  way  in 
which  they  are  introduced,  that 
these  words,  "We  all  have 
knowledge,"  are  quoted  from 
that  letter. 

^That  is,  God  acknowledges 
him;    compare  Gal.  iv.  9. 

'That  is,  by  whom  the  life  of 
all  things,  and  our  life  also, 
is  originated  and  sustained. 
So  Col.  i.  16:  "By  Him  and 
for  Him  were  all  created,  and 
in  Him  all  things  subsist;" 
where  it  should  be  remarked 
t*iat  the  "for  Him"  is  predi- 
cted of  the  Son,  as  in  the  pres- 
ent passage  of  the  Father. 
Both  passages  show  how  fully 
St.  Paul  taught  the  doctrine  of 
t*ie   Aoyos. 


■^"This  liberty  is  yours."  Ob- 
serve again  the  reference  to 
the  language  of  the  self-styled 
Pauline  party  at  Corinth.  Com- 
pare "all  things  are  lawful  for 
me"  (vi.  12).  The  decrees  of 
the  "Council  of  Jerusalem" 
might  seem  to  have  a  direct 
bearing  on  the  question  dis- 
cussed by  St.  Paul  in  this  pas- 
sage ;  but  he  does  not  refer  to 
them  as  deciding  the  points  in 
dispute  either  here  or  else- 
where. Probably  the  reason  of 
this  is,  that  the  decrees  were 
meant  only  to  be  temporary  ap- 
plication ;  and  in  their  terms 
they  applied  originally  only  to 
the  churches  of  Syria  and 
Cilicia  (see  Acts  xv.  23;  also 
Chap.  VII.). 

•Literally,  the  possessor  of 
knowledge;  in  allusion  to  the 
previous  "We  all  have  knowl- 
edge." 

"Literally,  will  not  the  con^ 
science  of  him,  though  he  iM 
weak,  be,  dc. 


13 


30        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

thy  weak  brother  perish,  for  whom  Christ  died.  Nay, 
when  you  sin  thus  against  your  brethren,  and  wound  tlieir 
weak  conscience,  you  sin  against  Christ.  Wherefore,  if  my 
food  cast  a  stumbling-block  in  my  brother 's  path,  I  will  eat 
no  flesh  while  the  world  stands,  lest  thereby  I  cause  my 
brother's  fall.io 

I.  1         Is  it  denied  that  I  am  an  Apostle?    Is  it 

denied  that  I  am  free  from  man's  author-  He  vindicates 
ityfii  It  is  denied  that  I  have  seen  Jesusi2  JiJe  ApoSoHc 
our  Lord?     Is  it  denied  that  you  are  the     office  against 

;  2     fruits  of  my  labor  in  the  Lord?    If  to  others    ^^^  Judaizing 
I  am  no  apostle,  yet  at  least  I  am  such  to    and^explai'ns 
you;    for  you  are  yourselves  the  seal  which    his  renuncia- 
stamps  the  reality  of  my  apostleship,  in  the    ^f°"h°A^°™^ii 

3  Lord ;    this  is  my  answer  to  those  who  ques-    2rivifeges°^^°  ^ 

4  tion  my  authority.     Do  they  deny  my  right 

5  to  be  maintained^s  [by  my  converts]  ?  Do  they  deny  my  right 
to  carry  a  believing  wife  with  me  on  my  journeys,  like  the 
rest  of  the  apostles,  and  the  brothers  of  the  Lord,i4  and 

6  Cephas?  Or  do  they  think  that  I  and  Barnabas  alone  have 
no  right  to  be  maintained,  except  by  the  labor  of  our  own 

;  7  hands?  What  soldieris  ever  serves  at  his  private  cost? 
What  husbandman  plants  a  vineyard  without  sharing  in  its 
fruit?     What  shepherd  tends  a  flock  without  partaking  of 

8  their  milk?     Say  I  this  on  Man's  judgment  only,  or  says 

9  not  the  Law  the  same?  Yea,  in  the  Law  of  Moses  it  is 
written,  "  TJiou  shalt  not  muzzle  the  ox  that  treadeth  out 

10  the  corn."^&  Is  it  for  oxen  that  God  is  caring,  or  speaks  He 
altogether  for  our  sake?  For  our  sake,  doubtless,  it  was 
written;  because  the  ploughman  ought  to  plough,  and  the 
thresher  to  thresh,  with  hope  to  share  in  the  produce  of  his 

11  toil.  If  I  have  sown  for  you  the  seed  of  spiritual  gifts, 
would  it  be  much  if  I  were  to  reap  some  harvest  from  your 

12  carnal  gifts?    If  others  share  this  right  over  you,  how  much 

"The    whole    of    this    eighth  ""The  brothers  of  the  Lord." 

chapter  is  parallel  to  Rom.  xiv.  It  is  a  very  doubtful  question 

""Free."     Compare  verse  19  whether  these  were  the  sons  of 

and  Gal.  1.  1,  "an  Apostle  not  our  Lord's  mother's  sister,  viz. 

of  men."  the  Apostles  James  and  Judas, 

i2"ciii.ist"  here  is  omitted  by  the  sons  of  Alpha;us   (Luke  vi. 

the  best  MSS.  15,  16)    (for  cousins  were  call- 

,.    "This  was  a  point  much  in-  ed   brothers),   or  whether   they 

sisted  on  by  the  Judaizers  (see  were  sons  of  Joseph  by  a  for- 

2  Cor.   xii.   13-16).      They   ar-  mer  marriage,  or  actually  sons 

gued    that    St.    Paul,    by    not  of  the  mother  of  our  Lord, 
availing    himself    of    this    un-  ^^He   means   to   say   that,   to 

doubted     apostolic     right,     be-  have  this  right  of  maintenance, 

trayed  his  own  consciousness  a  man  need  to  be  no  Apostle, 
tjiat  he  was  no  true  Apostle.  "Deut.  xxv.  4  (LXX.),  quot- 

ed also  1  Tim.  v.  18. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         31 

ix. 

more  should  I?     Yet  I  have  not  used  my  right,  but  forego 
every  claim,i7  lest  I  should  by  any  means  hinder  the  course 
of   Christ's   Glad-tidings.      Know  ye   not    that   theyis   who     13 
perform  the  service  of  the  temple  live  upon  the  revenues  of 
the  temple,  and  they  who  minister  at  the  altar  share  with  it 
in  the  sacrifices?     So  also  the  Lord  commandedis  those  who     14 
publish  the  Glad-tidings,  to  be  maintained  thereby.     But  I     15 
have  not  exercised  any  of  these  rights,  nor  do  I  writeso  this 
that  it  may  be  practised  in  my  own  case.    For  I  had  rather 
die  than  suffer  any  man  to  make  void  my  boasting.    For  al-     16 
though  I  proclaim   the  Glad-tidings,  yet  this  gives  me  no 
ground  of  boasting;    for  I  am  compelled  to  do  so  by  order 
of  my2i  Master.    Yea,  woe  is  me  if  I  proclaim  it  not.    For     17 
were  my  service  of  my  own  free  choice,  I  might  claim  wages 
to  reward  my  labor;   but  since  I  serve  by  compulsion,  I  am  a 
slave   intrusted  with  a  stewardship. 22     What,   then,  is  my     18 
wage?.    It  is  to  make  the  Glad-tidings  free  of  cost  where  I 
carry  it,  that  I  may  forego  my  right  as  an  Evangelist. 23 
Therefore,  although  free  from  the  authority  of  all  men,  I     19 
made  myself  the  slave  of  all,  that  I  might  gain24  the  most. 
To  the  Jews  I  became  as  a  Jew,  that  I  might  gain  the  Jews;     20 
to  those  under  the  law,  as  though  I  were  under  the  law  (not 
that  I  was  myself  subject  to  the  law), 25  that  I  might  gain 
those  under  the  law;    to   those  without  the  law,26   as   one     21 
without  the  law   (not  that  I  was  without  law  before  God, 


,  "The  proper  meaning  of  the  sisted  in  dispensing  his  Mas- 
verb  used  here  is  to  hold  out  ter's  goods  to  his  fellow-slaves. 
against,  as  a  fortress  against  See  iv.  1,  2. 
assault,  or  ice  against  superin-  ^amerally,  that  I  may  not 
cumbent  weight.  Compare  xiii.  fully  use.  See  note  on  vii.  31. 
7,  and  1  Thess.  iii.  1.  The     perplexity     which     com- 

i^Numbers     vii.     and     Deut.  mentators   have    found   in   this 

xviii.  passage   is    partly   due    to   the 

"(Matt.  X,   9,   10.)      Provide  construction  of  the  Greek,  but 

neither    gold    nor    silver    nor  principally    to    the    oxymoron ; 

brass  in  your  purses,  nor  scrip  St.  Paul  virtually  says  that  his 

for  your  journey,  neither   two  wage  is  the  refusal  of  wages, 

coats,    neither    shoes,    nor    yet  The   passage    may   be    literally 

staves:     for    the    xoorkman    is  rendered,  "It  is,  that  I  should, 

worthy  of  his  meat.  while   Evangelizing,   make    the 

20The  aorist  is  the  epistolary  Evangel    free    of    cost,    that    I 

tense.      There    is    considerable  may  not  fully  use  my  right  aS 

difference    of    reading^  in    this  an  Evangelist." 
vierse,    but    not    materially   af-  ^I'-Qaju"   alludes  to   "wage." 

fecting  the  sense.  The  souls  whom  he  gained  were 

2i'«Necessity"     here     is     the  his  wage, 
compulsion  exercised  by  a  mas-  ^stjiq  ^gg^  MSS.  here  insert  a 

ter   over   a    slave.      In    calling  clause    which    is    not    in     the 

his     service     compulsory,      St.  Textus  Receptus. 
Paul   refers  to   the   miraculous  ^epoj.    "without   law"    in    the 

character  of  his  conversion.  sense    of    "heathen,"    compare 

22This     "stewardship"      con-  Rom.  ii.  12. 


32        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


22 


23 


24 


25 


26 


27 


X.  1 


but  under  the  law  of  Christ),  that  I  might  gain  those  who 
were  without  the  law.  To  the  weak,  I  became  weak,  that  I 
might  gain  the  weak.  I  am  become  all  things  to  all  men, 
that  by  all  means  I  might  save  some.  And  this  I  do  for  the 
sake  of  the  Glad-tidings,  that  I  myself  may  share  therein 
with  those  who  hear  me.  Know  ye  not  that  in  the  races 
of  the  stadium,  though  all  run,  yet  but  one  can  win  the 
prize?— (so  run  that  you  may  win)— and  every  man  who 
strives  in  the  matches  trains  himself  by  all  manner  of  self- 
restraint.27  Yet  they  do  it  to  win  a  fading  crown,28 — we,  a 
crown  that  cannot  fade.  I,  therefore,  run  not  like  the  racer 
who  is  uncertain  of  his  goal ;  I  fight,  not  as  the  pugilist  who 
strikes  out  against  the  air; 29  but  I  bruiseso  my  body  and 
force  it  into  bondage ;  lest,  perchance,  having  called  others 
to  the  contest,3i  I  should  myself  fail  shamefully  of  the 
prize. 

For32    I   would    not    have   you   ignorant, 
brethren,     that    our    forefathers    all    were    ^®  ^^*^^ 
guarded  by  the  cloud,  and  all  passed  safely    Hnlhians 
through  the  sea.     And  all,  in  the  cloud,  and    against  immo- 
in  the  sea,  were  baptized  unto  Moses.     And    examples^ of 
all  of  them  alike  ate  the  same  spiritual  food ;    the  punish- 
and  all  drank  of  the  same  spiritual  stream:    ™e"t  of  God's 
for  they  drank  from  the  spiritual  rock  which    ^'''''^''^  ^^°^^^' 
followed  them;33    but  that  rock  was  Christ.     Yet  most  of 
them    lost   God's   favor,   yea,   they   were   struck   down    and 
perished  in  the  wilderness.     Now,  these  things  were  shadows 
of  our  own  ease,  that  we  might  learn  not  to  lust  after  evil, 


2^For  a  description  of  the 
severe  training  required,  see 
notes  at  the  beginning  of  Ch. 
XX. 

"This  was  the  crown  made 
of  the  leaves  of  the  pine,  groves 
of  which  surrounded  the  Isth- 
mian Stadium  :  the  same  tree 
still  grows  plentifully  on  the 
Isthmus  of  Corinth.  It  was  the 
prize  of  the  great  Isthmian 
games.  Throughout  the  pas- 
sage, St.  Paul  alludes  to  these 
contests,  which  were  so  dear  to 
the  pride  and  patriotism  of  the 
Corinthians.  Compare  also  2 
Tim.  ii.  5.  And  see  th  begin- 
ning of  Ch.  XX.  on  the  same 
subject. 

2»Literally,  7  ran  as  one  not 
uncertain  [of  the  goaU  :  I 
fight  as  one  not  striking  the 
air. 

»OThis  is  the  literal  meaning 


of  the  pugilistic  term  which  the 
Apostle  here  employs. 

3i"As  a  herald."  See  the 
second  note  on  Ch.  XX. 

32The  reading  of  the  best 
MSS.  is  "for."  The  connection 
with  what  precedes  is  the  pos- 
sibility of  failure  even  in  those 
who  had  received  the  greatest 
advantages. 

^St.  Paul's  meaning  is,  that, 
under  the  allegorical  represen- 
tation of  the  Manna,  the  Water 
and  the  Rock  are  shadowed 
forth  spiritual  realities :  for 
the  Rock  is  Christ,  the  only 
source  of  living  water  (John 
iv),  and  the  Manna  also  is 
Christ,  the  true  bread  from 
Heaven  (John  vi.).  For  Rab- 
binical traditions  about  the 
rock,  see  Schottgen ;  and  od 
the  whole  verse,  see  Prof.  Stan- 
ley's excellent  note. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         33 

X. 

as  they  lusted. 3*    Nor  be  ye  idolaters,  as  were  some  of  them ;       7 
as  it  is  written, — '  *  The  people  sat  down  to  eat  and  drink, 
and  rose  up  to  play."^^     Neither  let  us  commit  fornication,       8 
as  some  of  them  committed,  and  fell  in  one  day  three  and 
twenty  thousand. 36     Neither  let  us  try  the  long-suffering  of       9 
Christ,  as   did  some  of  them,  who  were  destroyed  by  the 
6erpents.37     Nor  murmur  as  some  of  them  murmured,  and     10 
were  slain  by  the  destroyer.38     Now  all  these  things  befell     II 
them  as  shadows  of  things  to  come;    and  they  were  written 
for  our  warning,  on  whom  the  ends  of  the  ages  are  come.39 
Wherefore,  let  him  who  thinks  that  he  stands  firm,  beware     12 
lest  he  fall.    No  trial  has  come  upon  you  beyond  man 's  power     13 
to  bear;    and  God  is  faithful  to  His  promises,  and  will  not 
suffer  you  to  be  tried  beyond  your  strength,  but  will  with 
every  trial  provide  the  way  of  escape,  that  you  may  be  able 
to  sustain  it. 

"Wherefore,  my  beloved,  flee  from  idolatry.  14 
They  must  re-  I  speak  as  to  men  of  understanding ;40  use  15 
?owshiVwith^"  yo"^  own  judgment  upon  my  words.  When  16 
Idolatry.  we  drink  the  cup  of  blessing,  which  we  bless, 

are   we  not   all   partakers  in   the  blood  of 
Christ?    When  we  break  the  bread,  are  we  not  all  partakers 
in  the  body  of  Christ  ?4i     For  as  the  bread  is  one,  so  we,     17 
the  many,  are  one  body;    for  of  that  one  bread  we  all  par- 
take.    If  you  look  to  the  carnal  Israel,  do  you  not  see  that     18 
those  who  eat  of  the  sacrifices  are  in  partnership  with  the 
altar?     What  would  I  say  then?    that  an  idol  has  any  real     19    . 
being?    or  that  meat  offered  to  an  idol  is  really  changed 
thereby?     Not  so;    but  I  say,  that  when  the  heathen  offer     20 
their    sacrifices,    "they    sacrifice    to    demons,    and    not    to 


3*Viz.  after  the  flesh-pots  ol  Heb.  Ix,  26.     A  similar  expres- 
Egypt.  sion    occurs    five    times    in    St. 
"Exod.  xxxii.   6    (LXX.).  Matthew,    signifying    the    com- 
36Numbers     xxv.      9,     where  ing  of  Christ  to  judgment. 
twenty-four    thousand    is    the  ^^'Wise  men,"  the  character 
number  given,  and  the  note  on  peculiarly  affected    by  the   Co- 
Gal,  iii.  17.  rinthians.    The  word  is  perhaps 
3'Numbers  xxi.  6.  used  with   a  mixture  of  irony, 
»*See  Numbers  xvi.  41.     The  as  at  1  Cor.  iv.  10,  and  2  Cor. 
murmuring  of  the  Corinthians  xi.  19. 

against  the  Apostle  is  compared  "Literally,  The  cup  of  hless^ 

to    the    murmuring    of    Korah  ing  which  we  bless,  is  it  not  a 

against  Moses.  common    participation    in    the 

"The  coming   of   Christ  was  Nood    of    Christ?     The    bread 

"the  end  of  the  ages,"  i.  e.  the  ichich   we    break,   is    it   not   a 

commencement  of  a  new  period  common    participation    in    the 

of    the    world's    existence.      So  body  of  Chvi^tf 
nearly  the  same  phrase  is  used 


H        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

X. 

God;''^2   and  I  would  not  have  you  become  partners^s  with 

21  the  demons.  You  cannot  drink  the  cup  of  the  Lord,  and  the 
cup  of  demons;   you  cannot  eat  at  the  table  of  the  Lord,  and 

22  at  the  table  of  demons.  Would  we  provoke  the  Lord  to  jeal- 
ousy?    Are  we  stronger  than  He? 

23  "All  things   are  lawful, "44  but   not  all 

things  are  expedient;    "all  things  are  law-    They  must  deny 
ful/'  but  not  all  things  build  up  the  church,    evin  lawful 

24  Let  no  man  seek  his  own,  but  every  man  his    indulgences 

25  neighbor's  good.  Whatever  is  sold  in  the  j'JJe\'he^^o"n-'" 
market,  you  may  eat,  nor  need  you  ask  for    science  of  their 

26  conscience'  sake  whence  it  came:    "For  the   weaker  breth- 
eartli  is  the  Lord's,  and  the  fulness  there-    ^^^' 

27  o/."45  And  if  any  unbeliever  invites  you  to  a  feast,  and 
you  are  disposed  to  go,  eat  of  all  that  is  set  before  you,  ask- 

28  ing  no  questions  for  conscience'  sake;  but  if  any  one  should 
say  to  you,  "This  has  been  offered  to  an  idol,"  eat  not  of 
that  dish,  for  the  sake  of  him  who  pointed  it  out,  and  for  the 

29  sake  of  eonscience.46  Thy  neighbor's  conscience,  I  say,  not 
thine  own;    for  [thou  mayest  truly  say]  "why  is  my  free- 

30  dom  condemned  by  the  conscience  of  another?  and  if  I 
thankfully  partake,  why  am  I  called  a  sinner  for  that  which 
I  eat  with  thanksgiving? "47 

Therefore,  whether  you  eat  or  drink,  or  whatsoever  you 

32  do,  do  all  for  the  glory  of  God.48  Give  no  cause  of  stum- 
bling, either  to  Jews  or  Gentiles,  or  to  the  Church  of  God. 

33  For  so  I  also  strive  to  please  all  men  in  all  things,  not  seeking 
my  own  good,  but  the  good  of  all,49  that  they  may  be  saved. 

.1     I  beseech  you  follow  my  example,  as  I  follow  the  example 

of  Christ. 

2         I   praise  you,   brethren,  thatso  "you  are    p 

always  mindful  of   my  teaching,    and   keep    customer 
unchanged   the    ruleis   which   I   delivered   to    »*^omen  appear- 

"Deut.     xxxii.     17 :       "They  «The    repeated    quotation    is 

sacrificed    to    demons,    not    to  omitted  in  tlie  best  MSS. 

G**^"   ^LXX).  ^'Compare     Rom.     xiv.     16:- 

^''Thls   IS   addressed  to  those  "Let    not    your    good    be    evil 

who   were   fn   the   habit  of  ac-  spoken  of."  -  Here,   again     the 

cepting     invitation     to     feasts  hypothesis     that     St.     Paul     is 

celebrated    in    the    temples    of  quoting  from   the  letter  of  the 

the  heathen  gods  "sitting  in  the  Corinthians    removes    all    diffi- 

idol's  temple"  (viii.  10).   These  culty. 

feasts    were,    in    fact,    acts    of  **i.  e.  that  the  glory  of  God 

idolatrous   worship ;     the   wine  may  be  manifested  to  men. 

was   poured   in   libation  to   the  <»The     phrase     denotes  '  not 

gods   ("the  cup  of  demons,"  v.  many,  but  the  many,  the  whole 

21),  and  the  feast  was  given  in  mass  of  mankind. 

honor  of  the  gods.  ^oThis   statement  was  proba- 

"See  vi.  12  and  note.  bly  made  in  the  letter  sent  br 

«PsaIm  xxiv.  1  (LXX.).  the   Corinthian   Cburcb   to   St. 

Paul. 


31 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         35 


Ing  unveiled 
In  the  assem- 
blies for  pub- 
lic worship. 


you.''  But  I  would  have  you  know  that 
Christ  is  the  head  of  every  man,  and  the 
man  is  the  head  of  the  woman,  as  God  is  the 
head  of  Christ.  If  a  man  should  pray  or 
prophesy  in  the  congregation  with  a  veil  over  his  head,  he 
would  bring  shame  upon  his  headsi  [by  wearing  the  token 
of  subjection].  But  if  a  woman  prays  or  prophesies  with 
her  head  unveiled,  she  brings  shame  upon  her  head,  as  much 
as  she  that  is  shaven.  I  say,  if  she  cast  off  her  veil,  let  her 
shave  her  head  at  once;  but  if  it  is  shameful  for  a  woman 
to  be  shorn  or  shaven,  let  her  keep  a  veil  upon  her  head.52 
For  a  man  ought  not  to  veil  his  head,  since  he  is  the  likeness 
of  God,  and  the  manifestation  of  God's  glory.  But  the  wom- 
an's part  is  to  manifest  her  husband's  glory.  For  the  man 
was  not  made  from  the  woman,  but  the  woman  from  the  man. 
Nor  was  the  man  created  for  the  sake  of  the  woman,  but  the 
woman  for  the  sake  of  the  man.  Therefore,  the  woman  ought 
to  wear  a  signss  of  subjection  upon  her  head,  because  of  the 
angels.54  Nevertheless,  in  their  fellowship  with  the  Lord, 
man  and  woman  may  not  -be  separated  the  one  from  the 
other.55  Por  as  woman  was  made  from  man,  so  is  man  also 
borne  by  woman;  and  all  things  spring  from  God.  Judge 
of  this  matter  by  your  own  feeling.  Is  it  seemly  for  a  woman 
to  offer  prayers  to  God  unveiled?    Or  does  not  even  nature 


XI. 

3 


9 
10 

11 

12 
13 

14 


"It  appears  from  this  pas- 
sage that  the  Tallith  which  the 
Jews  put  over  their  heads  when 
they  enter  their  synagogues 
was  in  the  apostolic  age  re- 
moved by  them  when  they  offi- 
ciated in  the  public  worship. 
Otherwise  St.  Paul  could  not, 
while  writing  to  a  church  con- 
taining so  many  born  Jews  as 
the  Corinthian,  assume  it  as 
evidently  disgraceful  to  a  man 
to  officiate  in  the  congregation 
with  veiled  head.  It  is  true 
that  the  Greek  practice  was  to 
keep  the  head  uncovered  at 
their  religious  rites  (as  Grotius 
and  Wetstein  have  remarked), 
but  this  custom  would  not  have 
affected  the  Corinthian  syna- 
gogue, nor  have  influenced  the 
feelings  of  its  members. 

o^For  the  character  of  this 
veil  (or  hood),  see  Canon  Stan- 
ley's note  in  loco. 

"The  word  is  often  used  for 


the  dominion  exercised  by  those 
in  lawful  authority  over  their 
subordinates  (see  Luke  vii.  8.) 
Here  it  is  used  to  signify  the 
sign  of  that  dominion. 

5*The  meaning  of  this  very 
difficult  expression  seems  to  be 
as  follows  : — The  angels  are 
sent  as  ministering  servants  to 
attend  upon  Christians,  and  are 
especially  present  when  the 
church  assembles  for  public 
worship ;  and  they  would  be 
offended  by  any  violation  of 
decency  or  order.  For  other 
explanations,  and  a  full  discus- 
sion of  the  subject,  the  reader 
is  referred  to  Prof.  Stanley's 
note. 

^In  their  relation  to  Christ, 
man  and  woman  are  not  to  be 
severed  the  one  from  the  other. 
Compare  Gal.  iil.  28.  St.  Paul 
means  to  say  that  the  distinc- 
tion between  the  sexes  is  one 
which  only  belongs  to  this  life. 


36        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 
xi. 

15  itself  teach  you  that  long  hair  is  a  disgrace  to  a  man,  but  a 
glory  to  a  woman?    for  her  hair  has  been  given  her  for  a 

16  veil.  But  if  any  one  thinks  to  be  contentious  in  defence 
of  such  a  custom,  let  him  know  that  it  is  disallowed  by  me,56 
and  by  all  the  Churches  of  God. 

17  [I  said  that  I  praised  you,  for  keeping  the 

rules   which   were    delivered    to    you] ;     but    Censure  on 
while  I  give  you  this  commandment  I  praise    }?jfn'*orthr*" 
you   not;     your   solemn   assemblies  are   for    Lord's  Supper. 

18  evil  rather  than  for  good.    For  first,  I  hear 

that  there  are  divisions  among  you  when  your  congregation 

19  assembles;  and  this  I  partly  believe.  For  there  must  needs 
be  not  divisions  only,57  but  also  adverse  sects  among  you, 

20  that  so  the  good  may  be  tested  and  made  known.  More- 
over,58  when  you  assemble  yourselves  together,  it  is  not  to 

21  eat  the  Lord's  Supper;  for  each  begins  to  eat  [what  he  has 
brought  for]  his  own  supper,  before  any  thing  has  been  given 
to  others:    and  while  some  are  hungry,  others  are  drunken.sa 

22  Have  you,  then,  no  houses  to  eat  and  drink  in?  or  do  you 
come  to  show  contempt  for  the  congregation  of  God 's  people, 
and  to  shame  the  poor?60     "What  can  I  say  to  you?    Shall  I 

23  praise  you  in  this?  I  praise  you  not.  For  I  myself 6i  re- 
ceived from  the  Lord  that  which  I  delivered  to  you,  that  the 
Lord  Jesus,  in  the  night  when  He  was  betrayed,  took  bread, 

24  and  when  He  had  given  thanks.  He  brake  it,  and  said — 
"Take,  eat;  this  is  my  body,  tvhich  is  trolcen  for  you:   this 

25  do  in  remembrance  of  me."  In  the  same  manner  also.  He 
took  the  cup  after  supper,  saying,  *  *  This  cup  is  the  new 
covenant  in  my  blood:    this  do  ye,  as  often  as  ye  drink  it, 

26  in  remembrance  of  me."  For  as  often  as  you  eat  this  bread 
and  drink  this  cup,  you  openly  show  forth  the  Lord's  death 

27  until  He  shall  come  again.  Therefore,  whosoever  shall  eat 
this  bread  or  drink  this  cup  of  the  Lord  unworthily  shall  be 

28  guilty  of  profaning  the  body  and  blood  of  the  Lord.  But  let 
a  man  examine  himself,  and  so  let  him  eat  of  this  bread  and 

29  drink  of  this  cup.  For  he  who  eats  and  drinks  of  it  un- 
worthily eats  and  drinks  judgment  against  himself,  not  duly 

""Literally,  that  neither  I,  nor  the  provisions,  was  a  form  of 

the  churches  of  God,  admit  of  entertainment    of   frequent   oc- 

such  a  custom.  currence  among  the  Greeks,  and 

"""There  must  be  also,  &."  known  by  the  name  of  epavos. 

"^The   second    subject   of   re-  ^oLiterally,    Those  who   have 

buke  is  introduced  here.  not  houses  to  eat  in,  and  who 

"""For  the  explanation  of  this,  therefore  ought  to  have  receiv- 
see  Chap.  XIII.      It   should  be  ed   their   portion    at    the   love- 
observed  that  a  common  meal,  feasts     from     their     wealthier 
to    which    each    of    the    guests  brethren. 
contributed   his    own   share   of  «The  "I"  is  emphatic. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         37 

xi. 
judging  of  the  Lord's  bocly.62    For  tbis  cause  many  of  you     30 
are  weak  and  sickly,  and  many  sleep.     For  if  we  had  duly     31 
judged  ourselves,  we  should  not  have  been  judged.    But  now     32 
that  we  are  judged,  we  are  chastened  by  the  Lord,  that  we 
may  not  be  condemned  together  with  the  world.     Therefore,     33 
my  brethren,  when  you  are  assembling  to  eat,  wait  for  one 
another;    and  if  any  one  is  hungry,  let  him  eat  at  home,  lest     34 
your  meetings  should  bring  judgment  upon  you.     The  other 
matters  I  will  set  in  order  when  I  come. 

Concerning  those  who  exercisers  Spiritual  xii.  1 
^"l  ^G-^t^^^"*""      Gifts,  brethren,  I  would  not  have  you  igno- 
rant.    You  know  that  in  the  days  of  your       2 
heathenism  you  were  blindlys*  led  astray  to  worship  dumb 
and  senseless  idols  [by  those  who  pretended  to  gifts  from 
heaven].     This,  therefore,  I  call  to  your  remembrance;    that       3 
no  man  who  is  inspired  by  the  Spirit  of  God  can  say  **  Jesus 
is  accursed;"    and  no  man  can  say  "Jesus  is  the  Lord," 
unless  he  be  inspired  by  the  Holy  Spirit.65    Moreover,  there       4 
are  varieties  of  Gifts,  but  the  same  Spirit  gives  them  all; 
and   [they  are  given  for]   various  ministrations,  but  all  to       5 
serve  the  same  liOrd ;    and   the  working  whereby  they  are       6 
wrought  is  various,  but  all  are  wrought  in  all  by  the  working 
of  the  same  God.ee    But  the  gift  whereby  the  Spirit  becomes       7 

®If  in  this  verse  we  omit,  Holy  Spirit's  guidance.  There- 
with the  majority  of  MSS.,  the  fore  the  extraordinary  spirit- 
words  "unworthily"  and  "of  the  ual  gifts  which  followed  Chris- 
Lord,"  it  will  stand  as  follows :  tian  baptism  in  that  age  pro- 
He  who  eats  and  drinks  of  it,  ceeded  in  all  cases  from  the 
not  duly  judging  of  [or  dis~  Spirit  of  God,  and  not  from  the 
cerning]  the  Body,  eats  and  Spirit  of  Evil.  This  is  St. 
drinks  judgment  against  him-  Paul's  answer  to  a  difficulty 
self.  The  "not  discerning"  is  apparently  felt  by  the  Corin- 
explained  by  Canon  Stanley,  "if  thians  (and  mentioned  in  their 
he  does  not  discern  that  the  letter  to  him),  whether  some  of 
body  of  the  Lord  is  in  himself  these  gifts  might  not  be  given 
and  in  the  Christian  society  ;"  by  the  Author  of  Evil  to  con- 
but  the  more  usual  and  per-  fuse  the  Church.  Prof.  Stan- 
haps  more  natural  explanation  ley  observes  that  the  words 
is,  "if  he  does  not  distinguish  Jesus  is  accursed  and  Jesus  is 
between  the  Eucharist  elements  the  Lord  (according  to  the 
and  a  common  meal."  reading    of    some    of    the    best 

®The  adjective  is  here  taken  MSS.,  which  produces  a  much 
as  masculine,  because  this  livelier  sense)  "were  probably 
agrees  best  with  the  context,  well-known  forms  of  speech ; 
and  also  because  another  word  the  first  for  renouncing  Chris- 
is  used  in  this  chapter  for  spir-  tianity  (compare  maledicere 
itual  gifts.  Christo,  Plin.   Ep.  x.   97),    the 

^As  ye  chanced  to  &e  Jed  at  second    for    professing    allegi- 

the  will  of  your  leaders,  i.   e.  ance  to  Christ  at  baptism." 

blindly.  8«It  should  be  observed  that 

"H.  e.  the  mere  outward  pro-  the  4th,  5th,  and  6th  verses  im- 

fession    of    Christianity    is    (so  ply  the  doctrine  of  the  Trinity, 
far  as  it  goes)  a  proof  of  the 


38         THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
sii. 

8  manifest  is  given  to  each  for  the  profit  of  all.  To  one  is 
given  by  the  Spirit  the  utterance  of  Wisdom,  to  another  the 
utterance  of  Knowledgees  according  to  the  working  of  the 

9  same  Spirit.     To  another  Faith^s  through  the  same  Spirit. 

10  To  another  gifts  of  Healing  through  the  same  Spirit.  To 
another  the  powers  which  work  Miracles;  to  another 
Prophecy;  to  another  the  discernment  of  Spirit ;7o  to  an- 
other varieties  of  Tongues  ;7i    to  another  the  Interpretation 

11  of  Tongues.  But  all  these  gifts  are  wrought  by  the  working 
of  that  one  and  the  same   Spirit,  who  distributes  them  to 

12  each  according  to  His  will.  For  as  the  body  is  one,  and  has 
many  members,  and  as  all  the  members,  though  many,72  are 

13  one  body;  so  also  is  Christ.  For  in  the  communion  of  one 
Spirit  we  all  were^s  baptized  into  one  body,  whether  we  be 
Jews  or  Gentiles,74  whether  slaves  or  freemen,  and  were  all 

14  made  to  drink  of  the  same  Spirit.     For  the  body  is  not  one 

15  member,  but  many.  If 75  the  foot  should  say,  * '  I  am  not  the 
hand,  therefore  I  belong  not  to  the  body,"  does  it  thereby 

1 6  sever  itself  from  the  body  ?  Or  if  the  ear  should  say,  * '  I  am 
not  the  eye,  therefore  I  belong  not  to  the  body,"  does  it 

17  thereby  sever  itself  from  the  body.  If  the  whole  body  were 
an  eye,  where  would  be  the  hearing?    If  the  whole  body  were 

18  an  ear,  where  would  be  the  smelling?  But  now  God  has 
placed,  the  members  severally  in  the  body  according  to  His 

19  will.     If  all  were  one  member,  where  would  be  the  body? 

20  But  now,  though  the  members  are  many,  yet  the  body  is  one. 

21  And  the  eye  cannot  say  to  the  hand,  "I  have  no  need  of 
thee;^'   nor  again  the  head  to  the  feet,  "1  have  no  need  of 

22  you."    Nay,  those  parts  of  the  body  which  are  reckoned  the 

23  feeblest  are  the  most  necessary,  and  those  parts  which  we 
hold  the  least  honorable,  we  clothe  with  the  more  abundant 
honor,  and  the  less  beautiful  parts  are  adorned  with  the 

24  greater  beauty;  whereas  the  beautiful  need  no  adornment. 
But  God  has  tempered  the  body  together,  and  given  to  the 


^Knowledge    (gnosis)    is   the  ed    Text    are    omitted   here   by 

term  used  throughout  this  Epis-  the  best  MSS. 

tie  for  a  deep  insight  into  di-  "The  past  tense  is  mistrans- 

vine  truth;    Wisdom  is  a  more  lated  in  A.  V.  as  present, 

general  term,  but  here  (as  be-  ''*See  note  on  Rom.  i.  16. 

ing  opposed  to   gnosis)    proba-  '"^The     resemblance     between 

bly  means  practical  wisdom.  this     passage     and     the     well- 

^^That     is,     wonder-working  known  fable  of  Menenius  Agrip- 

faith.     See  Ch.  XIII.  pa   (Liv.   11.   32)    can  scarcely 

"See  Ch.  XIII.  be  accidental ;     and   may   per- 

"See  Ch.  XIII.   for  remarks  haps     be     considered     another 

on    this    and    the    other    gifts  proof  that  St.  Paul  was  not  un- 

mentioned  in  this  passage.  acquainted  with  classical  liter- 

"Seme  words  of  the  Receiv-  ature 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         39 

xii. 
]owlier  parts  the  higher  honor,  that  there  should  be  no  divi-     25 
sion  in  the  body,  but  that  all  its  parts  should  feel,  one  for  the 
otker,  a  common  sympathy.    And  thus,  if  one  member  suffer,     26 
every  member  suffers  with  it;    or  if  one  member  be  honored, 
every  member  rejoices  with  it.     Now  ye  are  together  the     27 
body  of  Christ,  and  each  one  of  you  a  separate  member.    And     28 
God  has  set  the  members  in  the  Church,  some  in  one  place, 
and  some  in   another: 76    first.  Apostles;     secondly.  Proph- 
ets;   thirdly,  Teachers;    afterwards  Miracles;    then  gifts  of 
Healing;    Serviceable  Ministrations;    Gifts  of  Government; 
varieties   of  Tongues.     Can   all  be  Apostles?     Can   all  be     29 
Prophets?     Can  all  be  Teachers?     Can  all  work  Miracles? 
Have  all  the  Gifts  of  Healing?    Do  all  speak  with  Tongues?     30 
Can  all  interpret  the  Tongues?     But  I  would  have  you  de-     31 
lightTS  in  the  best  gifts;    and  moreover,  beyond  them  all,79 
I  will  show  you  a  path  wherein  to  walk. 

Though  I  speak  in  all  the  tongues  of  men  xiii.  1 
LS?rto''an  the    ^"^  angels,  if  I  have  not  love,  I  am  no  better 
extraordinary       than  sounding  brass  or   a  tinkling  cymbal. 
Gifts  of  the  And  though  I  have  the  gift  of  prophecy,  and       2 

^P^^^^-  understand   all   the   mysteries,    and   all   the 

depths  of  knowledge;     and  though  I  have   the  fulness  of 
faith,80  so  that  I  could  remove  mountains;    if  I  have  not 
love,  I  am  nothing.    And  although  I  sell  all  my  goods  to  feed       3 
the  poor,  and  though  I  give  my  body  to  be  burned,8i  if  I 
have  not  love,  it  profits  me  nothing.    Love  is  long  suffering;       4 
love  is  kind;    love  envies  not;    love  speaks  no  vaunts;    love 
swells  not  with  vanity;    love  offends  not  by  rudeness;    love       5 
seeks  not  her  own;  is  not  easily  provoked;  bears  no  malice; 82 

''^The  omission  of  the  answer-  ^sThis     seems     the     meaning 

ing  clause  in  the  Greek  renders  here.     The  phrase  can  scarcely 

it    necessary    to    complete    the  be  taken   as  an   adjective  with 

sense  by  this  interpolation.  "path,"  as  in  A.   V.     Such  an 

■^^The  verb  means  originally  instance  as  Rom.  vii.  13  is  not 
to  feel  intense  eagerness  about  parallel.  In  English  the  use  of 
a  person  or  thing:  hence  its  the  words  exceedingly  sinful 
different  senses  of  love,  jeal-  would  not  explain  the  expres- 
ousy,  &c.,  are  derived.  Here  sion  an  exceedingly  path. 
the  wish  expressed  is,  thac  the  ^o^.  e.  the  charism  of  wonder- 
Corinthians  should  take  that  de-  working  faith.  See  Ch.  XIII. 
light  in  the  exercise  of  the  more  The  "removal  of  mountains" 
useful  gifts,  which  hitherto  alludes  to  the  words  of  our 
they  had  taken  in  the  more  Lord,  recorded  Matt.  xvii.  20. 
wonderful,  not  that  individuals  s^Some  MSS.  have  "give  my 
should  "covet  earnestly"  for  body  that  I  may  boast,"  which 
themselves  gifts  which  God  had  gives  a  satisfactory  sense, 
not  given  them.  Compare  xiv.  ^^Literally,  does  not  reckon 
39,  and  observe  that  the  verb  the  evil  [against  the  evil-doerl . 
is  a  different  one  in  xiv.  1,  Compare  2   Cor.  v.   19  :    "not 


40        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
xiii. 
G     rejoices  not  overss  iniquity,  but  rejoices  in  the  victory  of 

7  truth; 84   foregoes  all  things,85  believes  all  things,  hopes  all 

8  things,   endures  all  things.     Love   shall  never  pass  away; 
but  Prophecies  shall  vanish,  and  Tongues  shall  cease,  and 

9  Knowledge  shall  come  to  nought.     For  our  Kno\vledg3  is 

10  imperfect,  and  our  prophesying  is  imperfect.    But  when  the 

11  perfect  is  come,  the  imperfect  shall  pass  away.  When  I  was 
a  child,  my  words  were  childish,  my  desires  were  childish, 
my  judgments  were  childish;    but  being  grown  a  man,  I 

12  have  done  with  the  things  of  childhood.  So  now  we  see 
darkly,86  by  a  mirror,87  but  then  face  to  face;  now  I  know 
in  part,  but  then  shall  I  know,  even  as  I  now  amss  known. 

13  Yet  while  other  gifts  shall  pass  away,  these  three.  Faith, 
Hope,  and  Love,  abide;   and  the  greatest  of  these  is  Love. 

V.  1       Follow  earnestly  after  Love ;    yet  delight 

in  the  spiritual  gifts,  but  especially  in  the    Directions  for 

2  gift  of  Prophecy.     For  he  who  speaks  in  a    Jhl  gfn  oT 
Tongue  speaks  not  to  men,  but  to  God;    for    Prophecy,  and 
no  man  understands  him,  but  with  his  spirit    ]^®  ^^^^  °^ 

3  he  utters  mysteries.     But  he  who  prophesies      °°^ 

speaks  to  men,  and  builds  them  up,  with  exhortation  and 

4  with  comfort.  He  who  speaks  in  a  Tongue  builds  up  him- 
self alone;    but  he  who  prophesies  builds  up  the  Church. 

5  I  wish  that  you  all  had  the  gift  of  Tongues,  but  rather  that 
you  had  the  gift  of  Prophecy;  for  he  who  prophesies  is 
above  him  who  speaks  in  Tongues,  unless  he  interpret,  that 

6  the  Church  may  be  built  up  thereby.  Now,  brethren,  if  when 
I  came  to  you  I  were  to  speak  in  Tongues,  what  should  I 
profit  you,  unless  I  should  [also]  speak  either  in  Revelation 
or  in  Knowledge,   either  in   Prophesying  or  in  Teaching? 

7  Even  if  the  lifeless  instruments  of  sound,  the  flute  or  the 

reckoning  their  sins."     The  Au-  sspor  the  meaning,  see  note 

thorized  Version   here,   "think-  on  ix.  12. 

eth    no    evil,"    is    so    beautiful  ssLiterally,    in    an    enigma; 

that    one    cannot   but    wish    it  thus  we  see  God  (e.  g.)  in  na- 

had  been  a  correct  translation.  tare,  while  even  revelation  only 

The  same  disposition,  however,  shows  us  His  reflected  likeness. 

is  implied  by  the  "believes  all  There  is,  no  doubt,  an  allusion 

thmgs"  below.  to  Numbers  xii.  8. 

83This  verb  sometimes  means  s^Not  "through  a  glass/'  but 

to  rejoice  in  the  misfortune  of  6t/  means  of  a  mirror. 

another,  and  the  characteristic  8«Literally,    "I    was   known," 

of    love    here    mentioned    may  i.  e.  when  in  this  world,  by  God. 

mean  that  it  does  not  exult  in  The  tense  used  retrospectively ; 

the  punishment  of  iniquity ;    or  unless  it  may  be  better  to  take 

may  simply  mean  that  it  does  it  as  the  aorist  used  in  a  per- 

not   delight   in   the    contempla-  feet  sense,  which  is  not  uncom- 

^>o"  of  wickedness.  moa  in  §t.  Paul's  Style. 

8-'Literahy,  rejoices  when  th^ 
Truth  rejoices, 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         41 

xiv, 

harp,  give  no  distinctness  to  their  notes,  how  can  we  under- 
stand their  music?     If  the  trumpet  utter  an  uncertain  note,       8 
how  shall  the  soldier  prepare  himself  for  the  battle?    So  also       9 
if  you  utter  unintelligible  words  with  your  tongue,  how  can 
your  speech  be  understood?  you  will  but  be  speaking  to  the 
air.    Perhaps  there  may  be  as  many  languages  in  the  world     10 
[as  the  Tongues  in  which  you  speak],  and  none  of  them  is 
unmeaning.     If,  then,  I  know  not  the  meaning  of  the  Ian-     11 
guage,  I  shall  be  as  a  foreigner  to  him  that  speaks  it,  and  he 
will  be  accounted  a  foreigner  by  me.     Wherefore,  in  your     12 
own  case   (since  you  delight  in  spiritual  gifts)    strive  that 
your  abundant  possession  of  them  may  build  up  the  Church. 
Therefore,  let  him  who  speaks  in  a  Tongue  pray  that  he  may     13 
be  able  to  interprets^  what  he  utters.    For  if  I  utter  prayers     14 
in  a  Tongue,  my  spirit  indeed  prays,  but  my  understanding 
bears  no  fruit.    What  follows,  then?    I  will  pray  indeed  with     15 
my  spirit,  but  I  will  pray  with  my  understanding  also ;   I  will 
sing  praises  with  my  spirit,  but  I  will  sing  with  my  under- 
standing also.    For  if  thou,  with  thy  spirit,  offerest  thanks     16 
and  praise,  how  shall  the  Amen  be  said  to  thy  thanksgiving 
by  those  worshippers  who  take  no  part^o  in  the  ministrations, 
while  they  are  ignorant  of  the  meaning  of  thy  words?    Thou     17 
indeed  fitly  offerest  thanksgiving,  but  thy  neighbors  are  not 
built  up.     I  offer  thanksgiving  to  God  in  private,9i  speaking     18 
in  Tongues  [to  Him],  more  than  any  of  you.    Yet  in  the  con-     19 
gregation  I  would  rather  speak  five  words  with  my  under- 
standing so  as  to  instruct  others  than  ten  thousand  words 
in  a  Tongue.     Brethren,  be  not  children  in  understanding;     20 
but  in  malice  be  children,  and  in  understanding  be  men. 
It  is  written  in  the  Law,92  "  With  men  of  other  tongues  and     21 
other  lips  will  I  speak  unto  this  people;  and  yet  for  all  that 
they  will  not  hear  me,  saith  the  Lord.**     So  that  the  gift     22 
of  Tongues  is  a  sign^s  given  rather  to  unbelievers  than  to  be- 
lievers;   whereas  the  gift  of  Prophecy  belongs  to  believers. 
When,  therefore,  the  whole  congregation  is  assembled,  if  all     23 
the  speakers  speak  in  Tongues,  and  if  any  who  take  no  part 
in  your  ministrations,  or  who  are  unbelievers,  should  enter 

''This  verse  distinctly  proves  verse  2,  "He  who  speaks  in  a 

that   the   gift   of   Tongues   was  tongue    speaks   not   to    himsell 

not  a  knowledge  of  foreign  Ian-  but  to  God,"  and  verse  28,  "Let 

guages,    as    if    often    supposed.  him  speak  in  private  to  himself 

See  Ch.  XIII.  and  God  alone." 

»«Not  the  unlearned   (A.  V.),  °ns.  xxviii.  11.     Not  exactly 

but  him  who  takes  no  part  in  according    to    the    Hebrew    or 

the  particular  matter  in  hand.  LXX. 

8iThis  is  evidently  the  mean-  "^That    is,    a    condemnatory 

ing    of    the    verse,      Compare  sign. 


XIV. 

24 


25 


26 


28 


30 

31 

32 
33 


34 


42        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

your  assembly,  will  they  not  say  that  you  are  madfo*  But  if 
all  exercise  the  gift  of  Prophecy,  then  if  any  man  who  is  an 
unbeliever,  or  who  takes  no  part  in  your  ministrations, 
should  enter  the  place  of  meeting,  he  is  convicted  in  con- 
science by  every  speaker,  he  feels  himself  judged  by  all, 
and95  the  secret  depths  of  his  heart  are  laid  open;  and  so 
he  will  fall  upon  his  face  and  worship  God,  and  report  that 
God  is  in  you  of  a  truth.  What  follows,  then,  brethren? 
If,  when  you  meet  together,  one  is  prepared  to  sing  a  hymn 
of  praise,  another  to  exercise  his  gift  of  Teaching,  another 
his  gift  of  Tongues,  another  to  deliver  a  Eevelation,96  an- 
other an  Interpretation:  let  all  be  so  done  as  to  build  up 
the  Church.  If  there  be  any  who  speak  in  Tongues,  let  not 
more  than  two,  or  at  the  most  three,  speak  [in  the  assembly]  ; 
and  let  them  speak  in  turn ;  and  let  the  same  interpreter  ex- 
plain the  words  of  all.  But  if  there  be  no  interpreter,  let 
him  who  speaks  in  Tongues  keep  silence  in  the  congregation, 
and  speak  in  private  to  himself  and  God  alone.  Of  those  who 
have  the  gift  of  Prophecy,  let  two  or  three  speak  [in  each 
assembly],  and  let  the  rests?  judge;  but  if  another  of  them, 
while  sitting  as  hearer,  receives  a  revelation  [calling  him  to 
prophesy],  let  the  first  cease  to  speak.  For  so  you  can  each 
prophesy  in  turn,  that  all  may  receive  teaching  and  exhorta- 
tion; and  the  gift  of  Prophecy  does  not  take  from  the 
prophets98  the  control  over  their  own  spirits.  For  God  is 
not  the  author  of  confusion,  but  of  peace. 

99Tn  your  congregation,  as  in  all  the  con-    The  women 
gregations  of  the   Saints,  the  women  must    ^^^^  ^^^  o®" 


»*We  must  not  be  led,  from 
any  apparent  analogy,  to  con- 
found the  exercise  of  the  gift 
of  Tongues  in  the  primitive 
Church  with  modern  exhibi- 
tions of  fanaticism,  which  bear 
a  superficial  resemblance  to  it. 
We  must  remember  that  such 
modern  pretensions  to  this  gift 
must  of  course  resemble  the 
manifestations  of  the  original 
gift  in  external  features,  be- 
cause these  very  features  have 
been  the  objects  of  intentional 
imitation.  If,  however,  the  in- 
articulate utterances  of  ecstatic 
joy  followed  (as  they  were  in 
some  of  Wesley's  converts)  by  a 
life  of  devoted  holiness,  we 
should  hesitate  to  say  that  they 
might  not  bear  some   analogy 


to  those  of  the  Corinthian 
Christians. 

»5The  word  for  "so"  is  omit- 
ted in  best  MSS. 

""This  would  be  an  exercise 
of  the  gift  of  "prophecy." 

°~i.  e.  let  the  rest  of  the 
prophets  judge  whether  those 
who  stand  up  to  exercise  the 
gift  have  really  received  it. 
This  is  parallel  to  the  direction 
in  1  Thess.  v.  21. 

^''Literally,  "the  spirits  of  the 
prophets  are  under  the  control 
of  the  prophets."  This  is  a 
reason  why  the  rule  given 
above   can    easily  be   observed. 

»«This  translation  places  a 
full-stop  in  the  middle  of  the 
33d  verse,  an^  a,  qgcama  at  the 
end  Q{  it.  " 


FIRST  EPISTLE  TO  THE  CORINTHIANS. 


43 


35 


36 


37 

38 

39 

40 


elate  publicly  ^^^P  silence;  for  they  are  not  permitted  to 
In  the  congre-  speak  in  public,  but  to  show  submission  as 
gation.  saith  also  the  Law.i     And  if  they  wish  to 

ask  any  question,  let  them  ask  it  of  their  own  husbands  at 
home;  for  it  is  disgraceful  to  women  to  speak  in  the  con- 
gregation. [Whence  is  your  claim  to  change  the  rules  deliv- 
ered to  you?] 2  Was  it  from  you  that  the  word  of  God  went 
forth?  or  are  you  the  only  church  which  it  has  reached? 
Nay,  if  any  think  that  he  has  the  gift  of  Prophecy,  or  that  he 
is  a  spirituals  man,  let  him  acknowledge  the  words  which  I 
write  for  commancls  of  the  Lord.  But  if  any  man  refuse 
this  acknowledgment,  let  him  refuse  it  at  his  peril. 

Therefore,  brethren,  delight  in  the  gift  of  Prophecy,  and 
hinder  not  the  gift  of  Tongues.  And  let  all  be  done  with 
decency  and  order. 

Moreover,  brethren,  I  call  to  your  remem-  xv.  1 
brance  the  Glad-tidings  which  I  brought  you, 
which   also  you   received,   wherein  also   you 
stand  firm,  whereby  also  you  are  saved,*  if       2 
you  still  hold  fast  the  words  wherein  I  de- 
clared it   to  you;     unless,  indeed,  you   be- 
For  the  first  thing  I  taught  you  was  that       3 
which  I  had  myself  been  taught,  that  Christ  died  for  our 
sins,  according  to  the  Scriptures ;5  and  that  He  was  buried,       4 
and  that  He  roses  the  third  day  from  the  dead,  according  to 
the  Scriptures; 7   and  that  He  was  seen  by  Cephas,  and  then       5 
by  The  Twelve;    after  that  He  was  seen  by  about  five  hun-       6 
dred  brethren  at  once,  of  whom  the  greater  part  are  living 


The  doctrine  of 
the   Resurrec- 
tion  of  the 
Dead  estab- 
lished  against 
its  impuguers. 

lieved  in  vain. 


^Gen.  iii.  16  :  "Thy  husband 
shall  have  the  dominion  over 
thee." 

^The  sentence  in  brackets,  or 
something  equivalent,  is  im- 
plied in  the  f)  which  begins  the 
next.  Or  teas  it  from  you," — 
i.  e.  "Or  if  you  set  up  your 
judgment  against  that  of  other 
Churches,  was  it  from  you, 
do." 

^''Spiritual,"  the  epithet  on 
which  the  party  of  Apollos  (the 
ultra-Pauline  party)  especially 
prided  themselves.  See  chap, 
iii.  1-3  and  Gal.  vi.  1. 

^Literally,  you  are  in  the 
way  of  salvation.  The  words 
which  follow  (the  words  where- 
in, do.)  were  joined  (in  our 
first  edition)  with  preached  in 
the   preceding   verse,   according 


to  Billroth's  view.  But  further 
consideration  has  led  us  to 
think  that  they  may  be  more 
naturally  made  dependent  on 
hold  fast,  as  they  are  taken  by 
De  Wette,  Alford,  and  others. 

=So  our  Lord  quotes  Is.  liii. 
12,  in  Luke  xxii.  37. 

®In  the  original  it  is  the  per- 
fect, not  the  aorist :  "He  is 
risen,"  not  "He  was  raised," 
or  (more  literally)  He  is  aioak- 
ened,  not  He  was  awakened; 
because  Christ,  being  once 
risen,  dieth  no  more.  But  this 
present-perfect  cannot  here  be 
retained  in  the  English. 

'''Among  the  "Scriptures" 
here  referred  to  by  St.  Paul, 
one  is  the  prophecy  which  he 
himself  quoted  in  the  speech  at 
Antioch  from  Ps.  xvi.  10. 


U        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

XV. 

7  at  this  present  time,  but  some  are  fallen  asleep.s    Next  He 

8  was  seen  by  James,  and  then  by  all  the  Apostles;    and  last 
of  all  He  was  seen  by  me,  who  am  placed  among  the  rest 

9  as  it  were  by  an  untimely  birth  j    for  I  am  the  least  of  the 
Apostles,  and  am  not  worthy  to  be  called  an  Apostle,  be- 

10  cause  I  persecuted  the  Church  of  God.  But  by  the  grace  of 
God,  I  am  what  I  am;  and  His  grace  which  was  bestowed 
upon  me  was  not  fruitless;  but  I  labored  more  abundantly 
than  all  the  rest ;   yet  not  I,  but  the  grace  of  God  which  was 

11  with  me.  So  then,  whether  preached  by  me,  or  them,  this  is 
what  we  preach,  and  this  is  what  you  believed. 

12  If,  then,  this  be  our  tidings,  that  Christ  is  risen  from  the 
dead,  how  is  it  that  some  among  you  say,  there  is  no  resur- 

13  rection  of  the  dead  ?    But  if  there  be  no  resurrection  of  the 

14  dead,  then  Christ  is  not  risen;  and  if  Christ  be  not  risen, 
vain  is  the  message  we  proclaim,  and  vain  the  faith  with 

15  which  you  heard  it.  Moreover,  we  are  found  guilty  of  false 
witness  against  God;  because  we  bore  witness  of  God  that 
He  raised  Christ  from  the  dead,  whom  He  did  not  raise, 
if,  indeed,  the  dead  rise  not.    For  if  there  be  no  resurrection 

17  of  the  dead,  Christ  himselfa  is  not  risen.  And  if  Christ  be 
not  risen,  your  faith  is  vain,  you  are  still  inio  your  sins. 

18  Moreover,  if  this  be  so,  they  who  have  fallen  asleep  in  Christ 

19  perished  when  they  died.     If  in  this  life  only  we  have  hope 

20  in  Christ,  we  are  of  all  men  most  miserable.  But  now,  Christ 
is  risen  from  the  dead;    the  first-fruits^  of  all  who  sleep. 

21  For  since  by  man  came  death,  by  man  came  also  the  resur- 

22  rection  of  the  dead.     For  as,  in  Adam,  all  men  die,  so,  in 

23  Christ,  shall  all  be  raised  to  life.    But  each  in  his  own  or- 

.^.^?^^.  ^®  imagine  it  possible  "On  the  second  day  of  the 
iu^^  ^V./^"^  should  have  said  feast  of  Passover  a  sheaf  of 
this  without  knowing  it  to  be  ripe  corn  was  offered  upon  the 
true?  or  without  himself  hav-  altar  as  a  concession  of  the 
ing  seen  some  of  these  "five  whole  harvest.  Till  this  was 
hundred  brethren,"  of  whom  done  it  was  considered  unlaw- 
the  greater  parf'  were  alive  ful  to  begin  reaping.  See  Levit. 
when  he  wrote  these  words?  xxiii.  10,  11,  and  Joseph.  Antig. 
The  sceptical  (but  candid  and  iii.  10.  The  metaphor  there- 
honest)  De  Wette  acknowledges  fore  is,  "As  the  single  sheaf  of 
9mi^^*'°^°"^  ^^  conclusive.  first-fruits  represents  and  con- 
"This  argument  is  founded  secrates  all  the  harvest,  so 
on  the  union  between  Christ  Christ's  resurrection  represents 
and  His  members:  they  so  and  involves  that  of  all  who 
share  His  life,  that,  because  sleep  in  Him."  It  should  be 
He  lives  forever,  they  must  live  observed  that  the  verb  is  not 
also;  and  conversely,  if  we  oresent  (as  in  A.  V.),  but  past 
deny  their  immortality,  we  (not  is  become,  but  became), 
deny  His.  and  that  the  best  MSS.  omit  it. 

i^Because  we  'are  saved" 
from  our  sins  "by  His  life." 
(Rom.  v.  10.) 


16 


FIRST  EPISTLE  TO  THE  CORINTHIANS. 


45 


derj  Christ,  the  first-fruits;  afterwards  they  who  are 
Christ's  at  His  appearing;  finally  the  end  shall  come,  when 
He  shall  give  up  His  kingdom  to  God  His  Father,  having  de- 
stroyed all  other  dominion,  and  authority,  and  power.12 
For  He  must  reign  "till  He  hath  put  all  enemies  under  His 
feet."^^  And  last  of  His  enemies,  Death  also  shall  be  de- 
stroyed. For  **He  hath  put  all  things  under  His  feet."^^ 
But  in  that  saying,  "all  things  are  put  under  Him,"  it  is 
manifest  that  God  is  excepted,  who  put  all  things  under  Him. 
And  when  all  things  are  made  subject  to  Him,  then  shall  the 
Son  also  subject  Himself  to  Him  who  made  them  subject, 
that  God  may  be  all  in  all. 

Again,  what  will  become  of  those  who  cause  themselves 
to  be  baptized  for  the  dead,i5  if  the  dead  never  rise  again? 
Why,  then,  do  they  submit  to  baptism  for  the  dead? 

And  I  too,  why  do  I  put  my  life  to  hazard  every  hour. 
I  protest  by  myis  boasting  (which  I  have  [not  in  myself, 
but]  in  Christ  Jesus  our  Lord)  I  die  daily.    If  I  have  fought 


"Compare  Col.  ii.  15  ;  also, 
Eph.   1.   21. 

laps.  ex.  1  (LXX.).  Quoted, 
and  similarly  applied,  by  our 
Lord  himself,  Matt.  xxii.  44. 

"Ps.  viii.  6,  nearly  after 
LXX.  Quoted  also  as  Messi- 
anic, Eph.  i.  22,  and  Heb.  ii.  8. 
See  the  note  on  the  later  place. 

"The  only  meaning  which 
the  Greek  seems  to  admit  is  a 
reference  to  the  practice  of 
submitting  to  baptism  instead 
of  some  person  who  had  died 
unbaptized.  Yet  this  explana- 
tion is  liable  to  very  great  dif- 
ficulties.. (1)  How  strange  that 
St.  Paul  should  refer  to  such  a 
superstition  without  rebuking 
it !  Perhaps,  however,  he  may 
have  censured  it  in  a  former 
letter,  and  now  only  refers  to 
it  as  an  argumentum  ad  homi- 
nes. It  has,  indeed,  been  al- 
leged that  the  present  mention 
of  it  implies  a  censure ;  but 
this  is  far  from  evident.  (2) 
If  such  a  practice  did  exist  in 
the  Apostolic  Church,  how  can 
we  account  for  its  being  dis- 
continued in  the  period  which 
followed,  when  a  magical  effl- 
cacy  was  more  and  more  ascrib- 
ed to  the  material  act  of  bap- 
tism? Yet  the  practice  was 
never  adopted  except  by  some 
obscure  sects  of  Gnostics,  who 
seem  to  have  founded  their  cus- 
tom on  this  very  passage. 


The  explanations  which  have 
been  adopted  to  avoid  the  dif- 
ficulty, such  as  "over  the 
graves  of  the  dead,"  or  "in  the 
name  of  the  dead  (meaning 
Christ),"  &c.,  are  all  inadmis- 
sible, as  being  contrary  to  the 
analogy  of  the  language.  On 
the  whole,  therefore,  the  pas- 
sage must  be  considered  to  ad- 
mit of  no  satisfactory  explana- 
tion. It  alludes  to  some  practice 
of  the  Corinthians,  which  has 
not  been  recorded  elsewhere, 
and  of  which  every  other  trace 
has  perished.  The  reader  who 
wishes  to  see  all  that  can  be 
said  on  the  subject  should  con- 
sult Canon  Stanley's  note. 

"We  read  "our"  with  Gries- 
bach,  on  the  authority  of  the 
Codex  Alexandrinus.  If  "your" 
be  the  true  reading,  it  can 
scarcely  be  translated  (as  has 
been  proposed)  "my  boasting  of 
you."  For  though  instances  may 
be  adduced  (as  Rom.  xi.  31) 
when  a  possessive  pronoun  is 
thus  used  objectively,  yet  they 
never  occur  except  where  the 
context  renders  mistake  impos- 
sible. Indeed  it  is  obvious  that 
no  writer  would  go  out  of  his 
way  to  use  a  possessive  pro- 
noun in  an  unusual  sense,  when 
by  so  doing  he  would  create 
ambiguity  which  might  be 
avoided  by  adopting  a  usual 
form  of  expression. 


24 


25 
26 

27 


28 


29 


30 
31 
32 


33 
34 


35 


46        THE  LIFE  AND  EPISTLES  TO  ST.  PAUL. 
iflh^  Tf^  ^vith  beasts  at  Ephesus,i7  what  am  I  profited 

we  die.  18  Bevvare  lest  you  be  led  astray;  ^' Converse  with 
evxl  men  eormpts  good  manners.' '^^  Chaige  your  drunken 
revellings  0  into  the  sobriety  of  righteousnessf  and  C  no 

36     «.?w-fn?t  r^'^^'  "^^^  ^^^  t^e  <iead  raised  up? 

36  and  with  what  body  do  they  come?"2i  Thou  fool,  the  seed 
thou  sovyest  IS  not  quickened  into  life  till  it  hath  partaken 
IJ"""'^:..  .t''\  ^^^'  ^'^^^^  *^«^  ««^^«t  l^as  not  tTe  same 

38     Ir^l  ""■?  *^  ?^^°*  ^;^^'^  ^'^^^  «P"°^  f  ^^"^  it>  but  it  is  mere 

38  grani,of  wheat,  or  whatever  else  it  may  chance  to  be.    But 

39  the  b^oTnl  \^"'^^  recording  to  His  will;  and  to  every  seed 

39  the  body  of  Its  own  proper  plant.  For  all  flesh  is  not  the 
same  flesh;22    [but  each  body  is  fitted  to  the  place  it  fillsj; 

40  ^krtTnf  r""'  fvf^  't  ^'^''''  ^^  -birds,,  and  of  fishes 
hpW  f  1?^  ^'"""^  ^^l  °*^"'-  ^^^  t^^^e  are  bodies  which 
belongtoheaven,  and  bodies  which  belong  to  earth-    but  in 

41  g  ory  the  heavenly  differ  from  the  earthly^    ThT  sun  is  mo  e 

42  flTr  '^^\^^'  °^°°°'  "^^  '^'  ^^«^  i«  °^ore  glorious  Than 

42  the  stars,  and  one  star  excels  another  in  glory      So  likewise 

l\odVfiTted?nh''  '^n'^^-'^  tthey  Jll  b'e  clothed  with 

43  rai.P^^i.   •  ?•''''  ^^?^  '    '^  ^'  «°^°  ^^  corruption,  it  is 

[n  Irv.  'T'ul'"""'''  ''  ''  f^^^  ^^  ^^^^^«^«^'  it  i«  Raised 
in  glory,    it  is  sown  m  weakness,  it  is  raised  in  power; 

slon  translated  in  A  V  -afffZ  '^  conclusive  against  the  hy- 
the  manner  of  men  '•'  it  mulf  S?^'"  °^^  those  who  suppose 
refer  to  some  very 'violent  on  K^f-^  these  Corinthians  only  dis- 
position wMch  St.  pIT  ha^d  Ifr^^^'^^  ?h".'."Tr"t  f/  '^^ 

met  with  at  Enhesus    the  nar  fi?^^    ^"^   ^'^^^   ^^^5"  believed 

ticulars   of   which   are  not   ?r  ^^^   Resurrection    of   the   dead. 

corded  ^'  ?>   P^"^  asserts  the  Resurrec- 

"is    xxii    iq   ri^v^  *i°°    of    the    dead;     to    which 

uiV  D      ,  i     (J-<XX.).  they  reply,  "How  can  the  dead 

f^^-rr?^"^.^^.''®  ^"°^^«  a  ^i°e  rise  to    life   again     when   their 

from   The  Thais,   a   comedy  of  body  has  perished'"     This  oh 

fmy' passed^  Into^T^^/^  P^H^^  1^^^^°"  he'^roceeds  to'^nsVe"; 

txpresston      W^  «..  P/overbial  by  showing  that  individual  ex- 

DasslfeThnt^L  1^   ^r°?,*.^i^  i^tence   may   continue,    without 

SaKr'at%^^r5S?h'7orn'^J"'S!  ^^.^  continuance  of  the  material 

moral  practice  with  their  licen-  22prof   Stanlev  translates  "-r,n 

we?l  corruS  bJ"?h  '^^^'^^^  ^''^  ^"  ^^^  "am'^'S"?/'  whi^h 

Tmnle  of  thpir  SLIS^  evil  ex-  is  surely  an  untenable  proposi- 

ample  of  their  heathen   neigh-  tion.  and  moreover  inconsistent 

20Not   awakP    ras   in    a     v  ^  with   the   context ;     though   the 

h^^t  n^n^^t^^    /      ,     ^-    .■''  words   of   the    Greek   no   doubt 

h«w     i  ^"^  ^f  drunken.     And  admit  of  such  a  rendering 
below,    do    not   go    on   sinning  icuueiiug. 

(present). 


FIRST  EPISTLE  TO  THE  CORINTHIANS. 


47 


XV. 

it  is  sown  a  natural23  body,  it  is  raised  a  spiritual  body;   for  44 
as    there    are    natural   bodies,   so    there   are    also    spiritual 

bodies.24     And  so  it  is  written,  *'The  first  wan  Adam  was  45 
made  a  living  soul,"-^  the  last  Adam  was  made  a  life-giving 

spirit.     But  the  spiritual  comes  not  till  after  the  natural.  46 

The  first  man  was  made  of  earthly  clay,  the  second  man  was  47 

the  Lord  from  heaven.    As  is  the  earthly,  such  are  they  also  48 
that  are  earthly ;    and  as  is  the  heavenly,  such  are  they  also 

that  are  heavenly;    and  as  we  have  borne  the  image  of  the  49 

earthly,  we  shall  also  bear  the  image  of  the  heavenly.     But  50 
this  I  say,  brethren,  that  flesh  and  bloodss  cannot  inherit  the 


23For  the  translation  here, 
see  note  on  ii.  14.  The  refer- 
ence to  this  of  the  follow- 
ing "soul"  (in  the  quotation) 
should  be  observed,  though  it 
cannot  be  retained  in  English. 

2*The  difference  of  reading 
does  not  materially  affect  the 
sense  of  this  verse. 

25Gen.  ii.  7,  slightly  altered 
from  LXX.  The  second  mem- 
ber of  the  antithesis  is  not  a 
part  of  the  quotation. 

^''The  importance  of  the  sub- 
ject justifies  our  quoting  at 
some  length  the  admirable  re- 
marks of  Dr.  Burton  (formerly 
Regius  Professor  of  Divinity 
at  Oxford)  on  this  passage,  in 
the  hope  that  his  high  reputa- 
tion for  learning  and  for  un- 
blemished orthodoxy  may  lead 
some  persons  to  reconsider  the 
loose  and  unscriptural  language 
which  they  are  in  the  habit  of 
using.  After  regretting  that 
some  of  the  early  Fathers  have 
(when  treating  of  the  Resur- 
rection of  the  Body)  appeared 
to  contradict  these  words  ot 
St.  Paul,  Dr.  Burton  continues 
as  follows : — 

"It  is  nowhere  asserted  in 
the  New  Testament  that  we 
shall  rise  again  with  our 
bodies.  Unless  a  man  will  say 
that  the  stalk,  the  blade,  and 
the  ear  of  corn,  are  actually 
the  same  thing  with  the  single 
grain  which  is  put  into  the 
ground,  he  cannot  quote  St. 
Paul  as  saying  that  we  shall 
rise  again  with  the  same 
bodies  ;  or  a:t  least  he  must  al- 
low that  the  future  body  ma> 
only  be  like  to  the  present  one, 
inasmuch  as  both  come  under 


the  same  genus ;  i.  e.  we  speak 
of  human  bodies,  and  we  speak 
of  heavenly  bodies.  But  St. 
Paul's  words  do  not  warrant  us 
in  saying  that  the  resemblance 
between  the  present  and  future 
body  will  be  greater  than  be- 
tween a  man  and  a  star,  or  be- 
tween a  bird  and  a  fish.  Noth- 
ing can  be  plainer  than  the  ex- 
pression which  he  uses  in  the 
first  of  these  two  analogies,  Thou 
sowcst  not  that  body  that  shall 
be  (XV.  37).  He  says  also, 
with  equal  plainness,  of  the 
body.  It  is  sown  a  natural  body; 
it  is  raised  a  spiritual  body: 
there  is  a  natural  body,  and 
there  is  a  spiritual  body  (ver. 
44).  These  words  require  to 
be  examined  closely,  and  in- 
volve remotely  a  deep  meta- 
physical question.  In  common 
language,  the  terms  Body  and 
Spirit  are  accustomed  to  be  op- 
posed, and  are  used  to  repre- 
sent two  things  which  are  to- 
tally distinct.  But  St.  Paul 
here  brings  the  two  expressions 
together,  and  speaks  of  a  spir- 
itual body.  St.  Paul,  there-' 
fore,  did  not  oppose  Body  to 
Spirit;  and  though  the  loose- 
ness of  modern  language  may" 
allow  us  to  do  so,  and  yet  to 
be  correct  in  ouf  ideas,  it  may 
save  some  confusion  if  we  con- 
sider Spirit  as  opposed  to  Mat- 
ter, and  if  we  take  Body  to  be 
a  generic  term,  which  com- 
prises both.  A  body,  therefore, 
in  the  language  of  St.  Paul,  is 
something  which  has  a  distinct 
individual  existence. 


"St.  Paul  tells  us  that  every 
individual,  when  he  rises  iagain, 


48         THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

XV. 

kingdom  of  God,  neither  can  corruption  inherit  incorruption. 

51  Behold,  I  declare  to  you  a  mystery;    we  shall  not27  all  sleep, 

52  but  we  shall  all  be  changed,  in  a  moment,  in  the  twinkling 
of  an  eye,  at  the  sound  of  the  last  trumpet;  for  the  trumpet 
shall  sound,  and  the  dead  shall  be  raised  incorruptible,  and 

53  we  shall  be  changed.  For  this  corruptible  must  put  on  in- 
corruption, and  this  mortal  must  put  on  immortality. 

54  But  when  this  corruptible  is  clothed  with  incorruption, 
and  this  mortal  is  clothed  with  immortality,  then  shall  be 
brought  to   pass  the   saying,   which  is  written,   ''Death  is 

55  swallowed   up    in    victory. "^^      "0    death,    where    is    thy 

56  sting?"    "0  grave,  where  is  thy  victory F"-^    The  sting  of 

57  death  is  sin,  and  the  strength  of  sin  is  the  law;3o  but  thanks 
be  to  God,  who  giveth  us  the  victory,  through  our  Lord 

■   Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  be  ye  steadfast,  immov- 
able, always  abounding  in  the  work  of  the  Lord;  knowing 
that  your  labor  is  not  in  vain,  in  the  Lord. 

xvi.  1       Concerning  the  collection   for   the   saints 

[at  Jerusalem]    I  would  have  you  do  as  I    J^oncerSng  the 
have  enjoined  upon  the  churches  of  Galatia.     collection  for 

2  Upon  the  first  day  of  the  week,  let  each  of     the  Judaean 
you  set  apart  whatever  his  gains  may  enable    Christians, 
him  to  spare;    that  there  may  be  no  collections  when  I  come. 

3  And  when  I  am  with  you,  whomsoever  you  shall  judge  to  be 
fitted  for  the  trust  I  will  furnish  with  letters,  and  send  them 
to    carry   your    benevolence    to    Jerusalem; 

4  or  if  there  shall  seem  sufficient  reason  for    ^^'  P^^^'s  fu- 
me also  to  go  thither,  they  shall  go  with  me. 

will  have  a  spiritual  body :   but  ference  that  St.  Paul  expected 

the  remarks  which  I  have  made  some  of  that  generation  to  sur- 

may  show  how  different  is  the  vive  until  the  general  resurrec- 

idea   conveyed  by  these   words  tion. 

from    the   notions   which   some  ^sjs.  xxv.  8.     Not  quoted  from 

persons  entertain,  that  we  shall  the  LXX.,  but  apparently  from 

rise  again  with  the  same  iden-  the  Hebrew,  with  some  altera-> 

tical   body.      St.    Paul    appears  tion. 

effectually  to  preclude  this  no-  ^afjQgga,  xiii.  14.    Quoted,  but 

tion  when  he  says.  Flesh   and  not  exactly  from  LXX.,  which 

blood  cannot  inherit  the  king-  here  differs  from  the  Hebrew. 

dom  of  God"   (ver.  50). — Bur-  so^jiy  is  the  law  called  "the 

ton's  Lectures,  pp.  429-431.  strength  of  sin"?     Because  the 

"The  other  reading  (adopted  Law  of   Duty,   being    acknowl- 

by  Lachmann)   gives  the  oppo-  edged,  gives  to  sin  its  power  to 

site  assertion,  viz.  "we  shall  all  wound  the  conscience  ;    in  fact, 

sleep,  but  we  shall  not  all  be  a   moral   law   of    precepts   and 

changed."     It  is  easy  to  under-  penalties    announces    the   fatal 

stand  the  motive  which  might  consequences    of    sin,    without 

have  led  to  the  substitution  of  giving   us    any   power  of   con- 

this  reading  for  the  other;    a  quering  sin.    Compare  Rom.  vii* 

wisb,  namely,  to  escape  the  in-  7-11. 


FIRST  EPISTLE  TO  THE  CORINTHIANS.         49 

xvi. 
But  I  will  visit  you  after  I  have  passed  through  Macedonia      5 
(for  through  Macedonia  I  shall  pass),  and  perhaps  I  shall       6 
remain  with  you,  or  even  winter  with  you,  that  you  may  for- 
ward me  on  my  farther  journey,  whithersoever  I  go.    For  I       7 
do  not  wish  to  see  you  now  for  a  passingsi  visit;    since  I 
hope  to  stay  some  time  with  you,  if  the  Lord  permit.    But  I       8 
shall  remain  at  Ephesus  until  Pentecost,  for  a  door  is  opened       9 
to  me  both  great  and  effectual;    and  there  are  many  ad- 
versaries,   [against  whom  I  must  contend], 
Timotheus.  jf  Timotheus  come  to  you,  be  careful  to  give     10 

him  no  cause  of  fear^a  in  your  intercourse  with  him,  for  he 
is  laboring,  as  I  am,  in  the  Lord's  work.     Therefore,  let  no     11 
man  despise  him,  but  forward  him  on  his  way  in  peace,  that 
he  may  come  hither  to  me;   for  I  expect  him,  and  the  breth- 
ren with  him. 

As  regards  the  brother  Apollos,  I  urged     12 
Apollos.  ^jj^  much  to   visit  you  with  the  brethren, 

[who  bear  this  letter] ;  nevertheless,  he  was  resolved  not 
to  come  to  you  at  this  time,  but  he  will  visit  you  at  a  more 
convenient  season. 

Be    watchful,    stand    firm    in    faith,    be     13 
Exhortations.       manful      and       stout-hearted.34       Let     all     14 
you  do  be  done  in  love. 

You  know,    brethren,   that   the   house   of     15 
Stephanas,  Stephanas  were   the   first-fruits   of  Achaia, 

and^Tch^afcus.      ^"^  *^^*  ^^^^  ^^^^  *^^^°  °°  themselves  the 

task  of  ministering  to  the  saints.       I  exhort     16 
you,  therefore,  on  your  part,  to  show  submission  towards  men 
like  these,  and  towards  all  who  work  laboriously  with  them. 
I  rejoice  in  the  coming  of  Stephanas  and  Fortunatus,  and     17 
Achaicus,  because  they3«  have  supplied  all  which  you  needed ; 

»H.  e.  St.  Paul  had  altered  ^^The  youth  of  Timotheus  ac- 
his  original  intention,  which  counts  for  this  request.  Corn- 
was  to  go  from  Ephesus  by  sea  pare  1  Tim.  iv.  12. 
to  Corinth,  and  thence  to  Mace-  3*i.  e.  under  persecution, 
donia.  For  this  change  of  pur-  ^ecompare  2  Cor.  xi.  9,  and 
pose  he  was  reproached  by  the  Phil.  ii.  30.  It  cannot  be  taken 
Judaizing  party  at  Corinth,  who  objectively,  as  "my  want  of 
insinuated  that  he  was  afraid  you;"  not  only  because  "my" 
to  come,  and  that  he  dared  not  would  have  been  added,  but 
support  the  loftiness  of  his  also  because  the  expression  is 
pretensions  by  corresponding  used  in  eight  passages  by  St. 
deeds  (see  2  Cor.  i.  17  and  x,  Paul,  and  in  one  by  St.  Luke, 
1-12),  He  explains  his  reason  and  the  genitive  connected  with 
for  postponing  his  visit  in  2  the  word  for  "want"  is  sub- 
Cor.  i.  23.  It  was  an  anxiety  jectively  used  in  seven  out  of 
to  give  the  Corinthians  time  for  these  nine  cases  without  ques- 
repentance,  that  he  might  not  tlon,  and  ought,  therefore,  also 
be  forced  to  use  severity  with  to  be  so  taken  in  the  remaining 
them. 


XVI, 


50        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


18  for  they  have  lightened  my  spirit  and  yours.37    To  such  ren- 
der due  acknowledgment. 

19  The  Churches  of  Asia  salute  you.    Aquila 

and  Priscilla  send  their  loving  salutation  in    Salutations 
the   Lord,   together  with  the   Church  which    ^^°°^  ^^®  P^°^- 

20  assembles  at  their  house.     All  the  brethren    '"''^^  °^  '^''^• 
here    salute    you.      Salute    one   another    with    the    kiss    of 
holiness.38 

21  The  salutation  of  me,  Paul,  with,  my  own 

22  hand.    Let  him  who  loves  not  the  Lord  Jesus    Autograph 
Christ  be  accursed.     The  Lord  cometh.^^  Conclusion. 

23,  24      The  grace  of  our  Lord  Jesus  Christ  be  with  you.    My  love 
be  with  you  all  in  Christ  Jesus.^o 

two  cases    where  the  context  is  was  part  of  a  Jewish  cursing 

not  equally  decisive.  formula,    from    the    "Prophecy 

/f\iz.  by  supplying  the  means  of  Enoch"  (Jud.  14)  ;    but  this 

ot  our  intercourse.  view    appears    to     be    without 

38See  note  on  1  Thess.  v.  25.  foundation.      In   fact,  it  would 

^-Maran-Atha     means     "The  have  been  most  incongruous  to 

Lord  cometh  "  and  is  used  ap-  blend    together    a    Greek    word 

parently  by  St.  Paul  as  a  kind  (ANATHEMA)    with    an    Ara- 

of  motto:    compare   "the  Lord  maic  phrase  (MARAN  ATHA), 

IS  nigh     (Phil.  IV.  5).     Billroth  and  to  us   the  compound  as  a 

thinks  that  he  wrote  it  in  He-  formula    of    execration.      This 

brew  characters,   as   a  part  of  was  not  done  till  (in  later  ages 

the  autograph  by  which  he  au-  of  the  Church)  the  meaning  of 

thenticated  this  letter.     See  the  the  terms  themselves  was  lo<?t  ) 

Hebrew  and   Greek  together  at  "The    "Amen"   is   not  found 

the  end  of  this  chapter.     Bux-  in  the  best  MSS. 
torf  {Lex.  Chald.  827)   says  it 


SECOND  EPISTLE  TO  THE  CORINTHIANS.i 


Salutation. 


PAUL,  an  Apostle  of  Jesus  Christ  by  the 
will  of  God,  and  Timotheus  the  Brother,  TO 
THE  CHURCH  OF  GOD  WHICH  IS  IN  CORINTH,  AND 
TO  ALL  THE  SAINTS  THROUGHOUT  THE  WHOLE 
PROVINCE  OF  ACHAIA. 

Grace  be  unto  you  and  peace,  from  God  our  Father,  and 
from  our  Lord  Jesus  Christ. 

Thanks  be  to  God  the  Father  of  our  Lord 
Jesus  Christ,  the  father  of  compassion,  and 
the  God  of  all  comfort,  who  consoles  me2  in 
all  my  tribulation,  thereby  enabling  me  to 
comfort  those  who  are  in  any  affliction,  with 
the  same  comfort  wherewith  I  am  myself 
comforted  by  God.  For  as  the  sufferings  of  Christ^  have 
come  upon  me  above  measure,  so  by  Christ  also  my  consola- 
tion is  above  measure  multiplied.  But  if,  on  the  one  hand, 
I  am  afflicted,  it  is  for  your  consolation  and  salvation  (which 
works  in  you  a  firm  endurance  of  the  same  sufferings  which 
I  also  suffer;*  so  that  my  hope  is  steadfast  on  your  behalf)  ; 
and  if,  on  the  other  hand,  I  am  comforted,  it  is  for  your 
consolation,5  because  I  know  that  as  you  partake  of  my  suf- 


Thanksgiving 
for  his  deliv- 
erance from 
great  danger 
in  Proconsular 
Asia. 


iSt.  Paul  has  given  us  the 
following  particulars  to  deter- 
mine the  date  of  this  Epistle  : — 

(1.)  He  had  been  exposed  to 
great  danger  in  Proconsular 
Asia,  i.  e.  at  Ephesus  (2  Cor. 
i.  8).  This  had  happened  Acts 
xix.  23-41. 

(2.)  He  had  come  thence  to 
Troas,  and  (after  some  stay- 
there)  had  passed  over  to  Mace- 
donia. This  was  the  route  he 
took,  Acts  XX.  1. 

(.3.)  He  was  in  Macedonia 
at  the  time  of  writing  (2  Cor. 
ix.  2,  the  verb  is  in  the  present 
tense),  and  intended  (2  Cor. 
xiii.  1)  shortly  to  visit  Corinth. 
This  was  the  course  of  his 
journey,  Acts  xx.   2. 

(4.)  The  same  collection  is 
going  on  which  is  mentioned  in 

1  Cor.   (see  2  Cor.  viii.  6,  and 

2  Cor.  ix.  2)  ;  and  which  was 
completed  during  his  three 
months'  visit  to  Corinth  (Rom. 
XV.  26),  and  taken  up  to  Jeru- 


salem immediately  after,  Acts 
xxiv.  17. 

(5.)  Some  of  the  other  topics 
mentioned  in  1  Cor.  are  again 
referred  to,  especially  the  pun- 
ishment of  the  incestuous  of- 
fender, in  such  a  manner  as  to 
show  that  no  long  interval  had 
elapsed  since  the  first  Epistle. 

^For  the  translation  here,  see 
the  reasons  given  in  the  note 
on  1  Thess.  i.  2.  It  is  evident 
here  that  St.  Paul  considers 
himself  alone  the  writer,  since 
Timotheus  was  not  with  him 
during  the  danger  in  Asia ; 
.and,  moreover,  he  uses  "I"  fre- 
quently, interchangeably  with 
"we"  (see  verse  23)  ;  and  when 
he  includes  others  in  the  "we" 
he  specifies  it,  as  in  verse  19. 
See,  also,  other  proofs  in  the 
note  on  vi.  11. 

^Compare  Col.  i.  24. 

*This  is  the  order  given  by 
the  MS.  authorities. 

^Here  we  follow  Griesbach's 

51 


52 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


11 


12 


13 


14 


ferings,  so  you  partake  also  of  my  comfort.  For  I  would 
have  you  know,  brethren,  concerning  the  tribulation  which 
befell  me  in  the  province  of  Asia,6  that  I  was  exceedingly 
pressed  down  by  it  beyond  my  strength  to  bear,  so  as  to 
despair  even  of  life.  Nay,  by  my  own  self  I  was  already 
doomed  to  death;  that  I  might  rely  no  more  upon  myself, 
but  upon  God  who  raises  the  dead  to  life;  who  delivered 
me  from  a  death  so  grievous,  and  does  yet  deliver  me;  in 
whom  I  have  hope  that  He  will  still  deliver  me  for  the  time 
to  come ;  you  also  helping  me  by  your  supplications  for  me, 
that  thanksgivings  may  from  many  tongues  be  offered  up  on 
my  behalf,  for  the  blessing  gained  to  me  by  many  prayers.^ 

For  this  is  my  boast,  the  testimony  of  my 
conscience,  that  I  have  dealt  with  the  world, 
and  above  all  with  you,  in  godly  honesty  and 
singleness  of  mind,8  not  in  the  strength  of 
carnal  wisdom,  but  in  the  strength  of  God's 
grace.  For  I  write  nothing  else  to  you  but  what  you  read 
openly,9  yea,  and  what  you  acknowledge  inwardly,  and  I 
hope  that  even  to  the  end  you  will  acknowledge,io  as  some 
of  youii  have  already  acknowledged,  that  I  am  your  boast, 
even  as  you  are  mine,  in  the  day  of  the  Lord  Jesus.12 


Self-defence 
against  accu- 
sation of  dou- 
ble-dealing. 


text,  on  the  authority  of  the 
Alexandrian  and  other  MSS., 
and  on  grounds  of  context. 

"It  has  been  questioned 
whether  St.  Paul  here  refers  to 
the  Bphesian  tumult  of  Acts 
xix. ;  and  it  is  urged  that  he 
was  not  then  in  danger  of  his 
life.  But  had  he  been  found  by 
the  mob  during  the  period  of 
their  excitement,  there  can  be 
little  doubt  that  he  would  have 
been  torn  to  pieces,  or  perhaps 
thrown  to  wild  beasts  in  the 
Arena ;  and  it  seems  improb- 
able that  within  so  short  a 
period  he  should  again  have 
been  exposed  to  peril  of  his  life 
in  the  same  place,  and  that 
nothing  should  have  been  said 
of  it  in  the  Acts.  Some  com- 
mentators have  held  (and  the 
view  has  been  ably  advocated 
by  Dean  Alford)  that  St.  Paul 
refers  to  a  dangerous  attack  of 
illness.  With  *^\k  opinion  we 
so  far  agree  that  we  believe  St. 
Paul  to  have  been  suffering 
from  bodily  illness  when  he 
wrote  this  Epistle.  See  the 
preliminary  remarks  above.  St. 
Paul's   statement  here   that  he 


was  "self-doomed  to  death"  cer- 
tainly looks  very  like  a  refer- 
ence to  a  very  dangerous  ill- 
ness, in  which  he  had  despair- 
ed of  recovery. 

'Literally,  that  from  many 
persons  the  gift  given  to  me  by 
means  of  many  may  have 
thanks  returned  for  it  on  my 
behalf. 

«St.  Paul  here  alludes  to  his 
opponents,  who  accused  him  of 
dishonesty  and  inconsistency  in 
his  words  and  deeds.  From 
what  follows,  it  seems  that  he 
had  been  suspected  of  writing 
privately  to  some  individuals 
in  the  church,  in  a  different 
strain  from  that  of  his  public 
letters  to  them. 

®The  word  properly  means 
you  read  aloud,,  viz.  when  the 
Epistles  of  St.  Paul  were  pub- 
licly read  to  the  congregation. 
Compare  1  Thess.  v.  27. 

i^There  is  a  play  upon  the 
words  here,  which  it  is  difficult 
in  English  to  imitate. 

"Compare  chap.  ii.  5,  and 
Rom.  xi.  25. 

"i.  e.  the  day  when  the  Lord 
Jesus  will  come  again. 


SECOND  EPISTLE  TO  THE  CORINTHIANS.       53 


Reason  for 
the  postpone- 
ment of  his 
visit  to  Corinth. 


And  in  this  confidence  it  was  my  wish  to 
come  firstis  to  you,  that  [afterwards]  you 
might  have  a  second  benefit;  and  to  go  by 
you  into  Macedonia,  and  back  again  from 
Macedonia  to  you,  and  by  you  to  be  for- 
warded on  my  way  to  Judaea.  Am  I  accused,  then,  of  form- 
ing this  purpose  in  levity  and  caprice?  or  is  my  purpose 
carnal,  to  please  all,  by  saying  at  once  both  yea  and  nay?i4 
Yet  as  God  is  faithful,  my  words  to  you  are^^  no  [deceitful] 
mixture  of  yea  and  nay.  For  when  the  Son  of  God,  Jesus 
Christ,  was  proclaimed  among  you  by  us  (by  me,  I  say,  and 
Silvanus,  and  Timotheus),  in  Him  was  found  no  wavering 
between  yea  and  nay,  but  in  Him  was  yea  alone ;  for  all  the 
promises  of  God  have  in  Him  the  yea  [which  seals  their 
truth] ;  wherefore  also  through  Him  the  Amen  [which  ac- 
knowledges their  fulfilment]  is  uttered  to  the  praise  of  God 
by  our  voice.i^  But  God  is  He  who  keeps  both  us  and  you 
steadfast  to  His  anointed,  and  we  also  are  anointedi7  by 
Him.  And  He  has  set  His  seal  upon  us,  and  has  given  us 
the  Spirit  to  dwell  in  our  hearts,  as  the  earnestis  of  His 
promises.  But  for  myi9  own  part,  I  call  God  to  witness,  as 
my  soul  shall  answer  for  it,  that  I  gave  up  my  purpose2o  of 
visiting  Corinth  because  I  wished  to  spare  you.    I  speak  not2i 


1. 
15 

16 


17 


18 
19 


20 


21 


22 


23 


24 


"i.  e.  before  visiting  Mace- 
donia. 

"This  translation  (the  literal 
English  being,  do  I  purpose  my 
purposes  carnally,  that  both 
yea,  yea,  and  nay,  nay,  may  be 
[found"]  with  me?)  appears  to 
give  the  full  force,  as  much  as 
that  of  Chrysostom :  "or  must 
I  hold  to  the  purposes  which  1 
have  formed  from  fleshly  fear, 
lest  I  be  accused  of  changing 
my  yea  into  nay?"  which  is  ad- 
vocated by  Winer,  but  which 
does  not  agree  with  the  con- 
text. 

"We  follow  here  Lachmann, 
Tischendorf,  and  the  best  MSS, 

i^In  the  present  edition  we 
have  adopted  Lachmann's  read- 
ing. The  Amen  was  that  in 
which  the  whole  congregation 
joined  at  the  close  of  the 
thanksgiving,  as  described  in  1 
Cor.  xiv.  16.  It  should  also  be 
remembered  (as  Canon  Stanley 
observes),  that  it  is  the  He- 
brew of  "yea." 

^The  commentators  do  not 
seem    to    have    remarked    here 


the  verbal  connection.  [This 
has  been  noticed  by  Prof.  Stan- 
ley, since  the  above  was  first 
published.]  The  anointing 
spoken  of  as  bestowed  on  the 
Apostles  was  that  grace  by 
which  they  were  qualified  for 
their  office.  The  "we"  and 
"us"  in  verses  20,  21,  and  22, 
include  Silvanus  and  Timo- 
theus, as  is  expressly  stated 
verse  19. 

i^Literally,  the  earnest  money, 
i.  e.  a  small  sum  which  was 
paid  in  advance,  as  the  ratifi- 
cation of  a  bargain  ;  a  custom 
which  still  prevails  in  many 
countries.  The  gift  of  the  Holy 
Spirit  in  this  life  is  said  by  St. 
Paul  to  be  the  earnest  of  their 
future  inheritance  ;  he  repeats 
the  expression  2  Cor.  v.  5,  and 
Eph.  i.  14,  and  expresses  the 
same  thing  under  a  different 
metaphor  Rom.  viii.  23. 

i9The  "I"  here  is  emphatic. 

20The  A.  V.  "not  yet"  is  a 
mistake  for  "no  longer." 

=^^St.  Paul  adds  this  sentence 
to  soften  what  might  seem  the 


54        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
i. 

as  though  your  faith  was  enslaved  to  my  authority,  but  be- 
cause I  desire  to  help  your  joy; 22    for  your  faith  ip  stead- 
.  1     fast.     But  I  determined23  not  again24  to  visit  you  m  grief; 

2  for  if  I  cause  you  grief,  who  is  there  to  cause  me  joy,  but 

3  those  whom  I  have  grieved?  And  for  this  very  reason  I 
wrote25  to  you  instead  of  coming,  that  I  might  not  receive 
grief  from  those  who  ought  to  give  me  joy;    and  I  confide 

4  in  you  all  that  my  joy  is  yours.  For  I  wrote  to  you  out  of 
much  affliction  and  anguish  of  heart,'  with  many  tears ;  not 
to  pain  you,  but  that  you  might  know  the  abundance  of 
my  love.       ^ 

5  As  concerns    him26    who    has   caused   the 

pain,  it  is  not  me  that  he  has  pained,  but    Pardon  of  the 
some  of  you; 27    [some,  I  say,]  that  I  may    p^rso'n°"^ 

6  not    press   too   harshly  upon   all.      For   the 

offender28  himself,  this  punishment,  which  has  been  inflicted 
on  him  by  the  sentence  of  the  majority ,^9  is  sufficient  with- 

7  out  increasing  it.  On  the  contrary,  you  ought  rather  to 
forgive  and  comfort  him,  lest  he  tuould  be  overwhelmed  by 

8  the  excess  of  his  sorrow.     Wherefore  I  beseech  you  fully  to 

9  restore  him  to  your  love.  For  the  very  end  which  I  sought 
when  I  wrote  before  was  to  test  you  in  this  matter,  and 

10  learn  whether  you  would  be  obedient  in  all  things.  But 
whomsoever  you  forgive,  I  forgive  also;  for  whatever^o  I 
have  forgiven,  I  have  forgiven  on  your  account  in  the  sight^i 

magisterial  tone  of  the  preced-  to  say  that  not  all  the  Corinthi- 

ing,    in   which   he   had    implied  an    Church    had   been    included 

his    power   to    punish    the   Co-  in  his  former  censure,  but  only 

rinthians.  that  part  of  it  which  had  sup- 

^H.   e.   I  desire  not  to   cause  ported  the  offender ;   and  there- 

you    sorrow,    but    to    promote  fore  the  pain  which  the  offender 

your  joy.  had  drawn  down  on  the  Church 

23This  can  scarcely  mean  for  was  not  inflicted  on  the  whole 

my  own  sake,  as   Billroth  and  Church,   but  only  on  that  err- 

others  propose  to  translate  it.  ing  part  of  it. 

2*This  alludes  to  the  inter-  ^The  expression  is  used  else- 
mediate  visit  which  St.  Paul  where  for  a  definite  offending 
paid  to  Corinth.  individual.     Compare  Acts  xxii. 

"^H.  e.  the  First  Ep.  Cor.  22,  and  1  Cor.  v.  5.     It  is  not 

^^Literally,  "if  any  man  has  adequately   represented   by   the 
caused  pain;"  a  milder  expres-  English  "such  a  man." 
sion,  which  would  not  in  Eng-  ''•Not  "many"   (A.  V.)  ;    but 
lish  bear  so  definite  a  meaning  the  majority.     See,  for  the  pun- 
as it  does  in  the  Greek.  ishment,  1  Cor.  v.  4. 

^Such    is    the    meaning    ac-  ^oThe    best    MSS.    have    the 

cording  to  the  punctuation  we  neuter,  not  the  masculine, 

adopt.      For   the   sense    of   one  ^i^ompare   Proverbs  viii.   30 

phrase,    see    chap.    i.    14,    and  (LXX.).       The     expression     is 

Rom.  xi.  25.     With  regard  to  used    somewhat    differently    in 

the  sentiment,  St.  Paul  intends  iv.  6. 


SECOND  EPISTLE  TO  THE  CORINTHIANS.       55 

ii. 
of  Christ,  that  we32  may  not  be  overreached  by  Satan;  for  11 
we  are  not  ignorant  of  his  devices. 

When  I  had  come  to  Troas  to  publish  the     12 
feaving°Tr^oas.      Glad-tidings  of  Christ,  and  a  door  was  open- 
ed to  me  in  the  Lortl,  I  had  no  rest  in  my     13 
spirit  because   I   found  not  Titus  my  brother;     so  that   I 
parted  from  them,33  and  came  from  thence  into  Macedonia. 
But  thanks  be  to  God,  who  leads  me  on  from  place  to  place     14 
in  the  train  of  his  triumph,  to  celebrate  his  victory  over  the 
enemies  of  Christ; 34    and  by  me  sends  forth  the  knowledge 
of  Him,  a  steam  of  fragrant  incense,  throughout  the  world. 
For  Christ's  is  the  fragrancess  which  I  offer  up  to  God,     15 
whether  among  those  in  the  way  of  salvation,36  or  among 
those  in  the  way  of  perdition ;    but  to  these  it  is  an  odor  of     16 
death,  to  those  of  life.37 

Defence  of  the       .  ^^\  ^^^  ^°^^  ^^^^^  ^^^   ^^^^  ™^  ^"^" 
manner  in  ciency]    who,    then,    is    sufficient    for    these 

which  he  dis-       things?     For  I  seek  not  profit  (like  most) 38     17 

apJsfoHc^offlce  ^^  '^**^°^  *^^  ^'^^^  ^^  ^°^  *«  S^le,39  but  I 
and  its  glory  '  speak  from    a  single   heart,   from   the  corn- 
contrasted  with  mand  of  God,  as  in  God's  presence,  and  in 
MosafJ  dAs-  fellowship  with  Christ.     Will  you  say  that  I  iii.l 
pensation.  am    again,   beginning   to    commend   myself? 

32The   we  of    this   verse    ap-  Some  of  the  conquered  enemies 

pears    to    include    the   readers,  were    put    to    death    when    the 

judging    from    the    change    ot  procession  reached  the  Capitol ; 

person  before  and  after.     They  to   them   the   smell    of   the   In- 

would   all    be   "overreached   by  cense   was    "an    odor   of   death 

Satan"  if  he  robbed  them  of  a  unto  death;"    to  the  rest  who 

brother.  were   spared,    "an  odor   of   life 

*>Namely,  from  the  Christians  unto  life."     The  metaphor  ap- 

0/  Troas.  pears  to  have  been  a   favorite 

3*The  verb  here  used   (which  one  with    St.   Paul ;     it   occurs 

is     mistranslated     in     A.     V.)  again  Col.  ii.  15. 
means  to  lead  a  man  as  captive  ^sLitgi-aUy^  Christ's  fragrance 

in  a  triumphal  procession;   the  am  I,  unto  God. 
full  phrase  means  to  lead  cap-  seNot    "who   are   saved"    (A. 

tive  in  a  trium2)h  over  the  ene^  V.).     See  note  on  1  Cor.  i.  18. 
mies   of  Christ.    The  metaphor  "Literally,   to  these  it  is  an 

is    taken    from    the    triumphal  odor  of  death,  ending  in  death; 

procession  of  a  victorious  gen-  to  those  an  odor  of  life,  end- 

eral.      God   is    celebrating   His  ing  in  life. 

triumph  over  His  enemies  ;    St.  asThe  mistranslation  "many" 

Paul  (who  had  been  So  great  an  (A.    V.)    materially    alters   the 

opponent   of   the    Gospel)    is    a  sense.     He  evidently  alludes  to 

captive  following   in   the  train  his  antagonists  at  Corinth  ;    see 

of    the    triumphal    procession,  xi.  13. 

yet    (at   the    same   time,    by   a  ^oLiterally,   to  sell   ty  retail, 

characteristic  change  of  meta-  including  a  notion  of  fraud  in 

phor)   an  incense-bearer,   scat-  the  selling.     Compare  the  simi- 

tering  incense   (which  was   al-  lar     imputations     against     his 

ways  done  on  these  occasions)  Judaizing     adversaries     in     1 

as    the    procession    moves    on.  Thess.  ii.  3. 


56        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 
iii. 

Or  think  you  that  I  need  letters  of  commendation  (like  some 

2  other  men)  either  to  you,  or  from  you?  Nay,  ye  are  your- 
selves my  letter  of  commendation,  a  letter  written  on'*"  my 

3  heart,  known  and  read^i  by  all  men;  a  letter^s  coming 
manifestly  from  Christ,  and  committed  to  my  charge;  writ- 
ten not  with  ink,  -but  with  the  Spirit  of  the  living  God;  not 
upon  tablets  of  stone,43  but  upon  the  fleshly  tablets  of  the 

4  heart.     But  through  Christ  have  I  this  confidence'**  before 

5  God;  not  thinking  myself  sufficient  to  gain  wisdom  by  my 
own  reasonings,45  as  if  it  came  from  myself,  but  drawing  my 

6  sufficiency  from  God.  For  He  it  is  who  has  made  me  suffice 
for  the  ministration  of  a  new  covenant,  a  covenant  not  of  let- 
ter, but  of  spirit ;    for  the  letter  kills,46  but  the  spirit  makes 

7  the  dead  to  live.  Yet  if  a  glory  was  shed  upon  the  ministra- 
tion of  the  law  of  death  (a  law  written  in  letters,  and  graven 
upon  stones), 47  so  that  the  sons  of  Israel  could  not  fix  their 
eyes  on  the  face  of  Moses,  for  the  glory  of  his  countenance, 

8  although  its  brightness  was  soon  to  fade;*^    how  far  more 

9  glorious  must  the  ministration  of  the  spirit  be !  For  if  the 
ministration  of  doom  had  glory,  far  more  must  the  minis- 

10  tration  of  righteousness  abound  in  glory.*^     Yea,  that  which 
then  was  glorious  has  no  glory  now,  because  ofso  the  sur- 

11  passing  glory  wherewith   it  is  compared.     For  if  a   glory 
shone  upon  that  which  was  doomed  to  pass  aw^y,  much  more 

12  doth  glory  rest^i  upon  that  which  remains  forever.     There- 
fore, having  this  hope,  I  speak  and  act  without  disguise; 

13  and  not  like  Moses,  who  spread  a  veil  over  his  face,  that52 
the  sons  of  Israel  might  not  see  the  end  of  that  fading 


*°It  is  possible  that  in  using  upon  stones,  was  horn  in  glory. 

the  plural  here  St.  Paul  meani  **See  note  on  1  Cor.  ii.  6. 

to   include  Timotheus  ;     yet  as  *9The  whole  of  this  contrast 

this  supposition  does  not  agree  between   the   glory  of  the  new 

well  with  the  context,  it  seems  and   the   old   dispensations   ap- 

better  to  suppose  it  used  merely  pears  to  confirm  the  hypothesis 

to  suit  the  plural  form  of  the  that    St.    Paul's    chief    antago- 

pronoun.  nists    at    Corinth    were   of   the 

*^The      paronomasia     cannot  Judaizing  party, 

well   be  here  imitated  in  Eng-  5"Literally,    for    that    which 

lish.     Compare  i.  14.  has  been  glorified  in  this  par- 

*2Literally,    being  manifestly  ticular  has  not  been  glorified, 

shoxvn  to  be  a  letter  of  Christ  because  of  the  glory  which  sur- 

conveyed  by  my  ministration.  passes  it.  ' 

*3  Like  the  law  of  Moses.  5i"Rest    upon — Shine    upon" 

^*Viz.  of  his  sufficiency.   Com-  The  prepositions  in  the  original 

pare  ii.  16  ;    iii.  5..  6,  give  this  contrast. 

"Literally,  to  reach  any  con-  ^^See   Exod.    xxxiv.    35.      St. 

elusion  by  my  own  reason.  Paul  here  (as  usual)  blends  the 

"For  the  meaning,   compare  allegorical   with   the   historical 

Rom.  vii.  9-11.  view  of  the  passage  referred  to 

*^Literally,    if   the   ministra-  in  the  Old  Testament. 
tion  of  death  in  letters,  graven 


SECOND  EPISTLE  TO  THE  CORINTHIANS.      57 

iii. 

brightness.    But  their  minds  were  blinded;   yea,  to  this  day,     14 
when  they  read  in  their  synagogues^s  the  ancient  covenant, 
the  same  veil  rests  thereon,  nor*"'*  can  they  see  beyond  it  that 
the  law  is  done  away  in  Christ;    but  even  now,  when  Moses     15 
is  read  in  their  hearing,  a  veiP^  lies  upon  their  heart.    But     16 
when  their  heart  turns  to  the  Lord,  the  veil  is  rent  away.sa 
Now  the  Lord  is  the  Spirit;    and  where  the  Spirit  of  the     17 
Lord  abides,  there  bondage  gives  place  to  freedom;    and  we     18 
nil,  while  with  face  unveiled  we  behold  in  a  mirror  the  glory 
of  the  Lord,  are  ourselves  transformed  continually57  into  the 
same  likeness;    and  the  glory  which  shines  upon  us^s  is  re- 
flected by  us,  even  as  it  proceeds  from  the  Lord,  the  Spirit. 

Therefore  having  this  ministration,59  I  discharge  it  with  iv.  1 
no  faint-hearted  fears,  remembering  the  mercy  which  I^o  re- 
ceived.    I  have  renounced  the  secret  dealings  of  shame,  I       2 
walk  not  in  the  paths  of  cunning,  Isi  adulterate  not  the 
word  of  God;    but  openly  setting  forth  the  truth,  as  in  the 
sight  of  God,  I  commend  myself  to  the  conscience  of  all  men. 
But  if  there  be  still  a  veiies  which  hides  my  Glad-tidings       3 
from  some  who  hear  me,  it  is  among  those^s  who  are  in  the 
way  of  perdition;    whose  unbelieving  minds  the  God  of  this       4 
world64  has  blinded,  and  shut  out  the  glorious  light  of  the 
Glad-tidings  of  Christ  who  is  the  image  of  God.    For  I  pro-       5 
claim  not  myself,  but  Christ  Jesus  as  Lord  and  Master,65 

"In  their  synagogues  is  im-  ss-'prom  glory"  indicates  the 

plied    in    the    term   used    here.  origin    of    this    transformation. 

Compare  Acts  xv.  21.  viz.    the  glory   shining  on  us; 

"We   take   the   phrase   abso-  "To  glory,"  the  effect ;    viz.  the 

lutely ;     literally   it   being   not  reflection  of  that  glory  by  us. 

unveiled    [i.  e.  not  revealed  to  For  the   metaphor,    compare   1 

them]  that  it  [the  ancient  cove-  Cor.  xiii.  12,  and  note.    We  ob- 

nant]   is  done  axoay  in  Christ.  serve    in    both    passages    that 

"Done  away"  is  predicated,  not  even  the  representation  of   di- 

of  the  veil,  but  of  the  old  cove-  vine  truth  given  us  by  Chris- 

nant.      Compare   the   preceding  tianity   is  only   a   reflection  of 

verse  and  verses  7  and  11.  the  reality. 

^sperhaps  there  may  be  here  ^^Viz.  "the  ministration  of  the 

an  allusion  to  the  Tallith,  which  Spirit."    (iii.  8.) 

(if  we  may  assume  this  prac-  ^Viz.  in  his  conversion  from 

tice  to  be  as  old  as  the   apos-  a  state  of  Jewish  unbelief, 

tolic  age)  was  worn  in  the  syn-  ^^St.    Paul   plainly    intimates 

agogue    by    every    worshipper,  here    (as   he   openly   states   xi. 

and  was  literally  a  veil  hanging  17)    that   some   other   teachers 

down  over  the  breast.   Compare  were    liable    to    these    charges, 

the  note  on  1  Cor.  xi.  4.  See  also  ii.  17,  and  the  note. 

i^^Alluding  to  Exod.  xxxiv.  34,  ^In  the  participle  used  here, 

where  it  is  said,  "When  Moses  there  is  a  reference  to  the  pre- 

went  in  before  the  Lord,  he  rent  ceding  word  "veil." 

away  the  veil."     The  most  nat-  ^Compare  ii.  15,  16, 

ural  subject  of  the  verb  "turn"  «*See  note  on  1  Cor.  1.  20. 

is  "heart."  *5"Lord"  is  the  correlative  of 

"The  tense  is  present.  "slave"    here ;     compare    Eph. 

Vi.  5. 


58 


THE  LIFE  AND  EPISTLES  OP  ST.  PAUL. 


11 


In  sickness  and 
in  danger  his 
strength  is  from 
the  power  o! 
Christ,  and  the 
hope  of  eternal 
life. 


12, 


6  and  myself  your  bondsman  for  the  sake  of  Jesus.  For  God, 
who  called  forth  light  out  of  darkness,  has  caused  His  light 
to  shine  in  my  heart,  that  [upon  others  also]  might  shine 
forth  the  knowledge  of  His  glory  manifested  in  the  face  of 
Jesus  Christ.66 

7  But  this  treasure  is  lodged  in  a  body  of 
fragile  clay,87  that  so  the  surpassing  might 
[which    accomplishes   the    work]    should   be 

8  God's,  and  not  mj  own.  I  am  hard  pressed, 
yet  not  crushed ;    perplexed,  yet  not  despair- 

9  ing;    persecuted,  yet  not  forsaken;     struck 
LO     down,  yet  not  destroyed.^s     In  my  body  I 

bear  about  continually  the  dying  of  Jesus,69  that  in  my  body 
the  life  also  of  Jesus  might  be  shown  forth.  For  I,  in  the 
midst  of  life,  am  daily  given  over  to  death  for  the  sake  of 
Jesus,  that  in  my  dying  flesh  the  life  whereby  Jesus  con- 
quered death^o  might  show  forth  its  power. 
13  So,  then,  death  working  in  me  works  life^i  in  you.  Yet 
having  the  same  spirit  of  faith  whereof  it  is  written  "I  be- 
lieved, and  therefore  did  I  speak, '"^2  i  also  believe,  and 
therefore  speak.  For  I  know  that  He  who  raised  the  Lord 
Jesus  from  the  dead  shall  raise  me  also  by  Jesus,  and  shall 
call  me  into  His  presence  together  with  you;  for  all  [my 
sufferings]  are  on  your  behalf,  that  the  mercy  which  has 
abounded  above  them  all  might  call  forth  your  thankfulness; 
that  so  the  fullness  of  praise  might  be  poured  forth  to  God, 
not    by    myself    alone,    but    multiplied   by    many    VGices.73 


14 


15 


^For  the  meaning  of  "shine 
forth,"  compare  verse  4. 

^The  whole  of  this  passage, 
from  this  point  to  chap.  v.  10, 
shows  (as  we  have  before  ob- 
served) that  St.  Paul  was  suf- 
fering from  bodily  illness  when 
he  wrote.  See  also  chap.  xii. 
7-9. 

^^Observe  the  force  of  the 
present  tense  of  all  these  parti- 
ciples, implying  that  the  state 
of  things  described  was  con- 
stantly going  on. 

•'^"Lord"  is  not  found  in  the 
best  MSS.  The  word  translated 
"dying"  here  (as  Prof.  Stanley 
observes)  is  properly  the  dead- 
ness  of  a  corpse  ;  as  though  St. 
Paul  would  say,  "my  hody  is 
no  better  than  a  corpse;  yet  a 
corpse  which  shares  the  life- 
giving  power  of  Christ's  resur- 
rection." 


'^Literally,  the  life,  as  well 
as  the  death,    of  Jesus. 

''iLiterally,  while  earth  works 
in  me,  life  works  in  you.  I.  e. 
the  mortal  peril  to  which  St. 
Paul  exposed  himself  was  the 
instrument  of  bringing  spiritual 
life  to  his  converts. 

"Ps.  cxvi.   10    (LXX.). 

"The  literal  translation  would 
be,  that  the  favor  xohich  has 
abounded  might,  through  the 
thanksgiving  of  the  greater 
number,  overflow  to  the  praise 
of  God.  This  takes  the  prepo- 
sition as  governing  "thanksgiv- 
ing"  and  the  verb  as  intransi- 
tive ;  and  it  must  be  remem- 
bered that  this  verb  is  used 
twenty-six  times  by  St.  Paul, 
and  only  three  times  transitive- 
ly. If,  however,  we  make  it 
transitive  here,  the  sense  will 
be,  might  by  means  of  the 
greater      number     cause      the 


SECOND  EPISTLE  TO  THE  CORINTHIANS.       59 

iv. 
Wherefore  I  faint  not;    but  though  my  outward  man  decays,     16 
yet  my  inward  man  is  renewed  from  day  to  day.    For  my  light     17 
afflictions,  which  last  but  for  a  moment,  work  for  me  a  weight 
of  glory,  immeasurable  and  eternal.    Meanwhile  I  look  not  to     18 
things  seen,  but  to  things  unseen:    for  the  things  that  are 
seen  pass  away;    but  the  things  that  are  unseen  endure  for- 
ever.    Yea,  I  know  that  if  the  tent^*  which  is  my  earthly  v.  1 
house  be  destroyed,  I  have  a  mansion  built  by  God,  a  house 
not  made  with  hands,  eternal,  in  the  heavens.    And  herein  I       2 
groan  with  earnest  longings,  desiring  to  cover75  my  earthly 
raiment  with  the  robes  of  my  heavenly  mansion.      (If,  in-       3 
deed,  I  shall  be  found^s  still  clad  in  my  fleshly  garment.) 
For  we  who  are  dwelling  in  the  tent  groan  and  are  burdened ;       4 
not  desiring  to  put  off  our  [earthly]  clothing,  but  to  put  over 
it  [our  heavenly]  raiment,  that  this  our  dying  nature  might 
be  swallowed  up  by  life.     And  He  who  has  prepared  me  for       5 
this  very  end  is  God,  who  has  given  me  the  Spirit  as  the  ear- 
nest of  my  hope.     Therefore,  I  am  ever  of  good  courage,       6 
knowing  that  while  my  home  is  in  the  body,  I  am  in  banish- 
ment from  the  Lord;     (for  I  walk  by  faith,  not  by  sight.)        7 
Yea,  my  heart  fails  me  not,  but  I  would  gladly  suffer  ban-       8 
ishment  from  the  body,  and  have  my  home  with  Christ.77 
Therefore  I  strive  earnestly  that,  whether  in  banishment  or       9 
at  home,  I  may  be  pleasing  in  His  sight.    For  we  must  all  be     10 

thanks  (jiving  to  overflow^  &c.;  by    death.      The    metaphor    of 

which  does  not  materially  alter  "nakedness"  as  combined  with 

the  sense.     Compare  the  simi-  "tent"  seems  suggested  by  the 

lar  sentiment  at  chap.  i.  11.  oriental     practice     of     striking 

^*The  shifting  tent  is  here  op-  the  tent  very  early  in  the  mom- 
posed  to  enduring  mansion;  the  ing,  often  before  the  travellers 
vile  body  of  flesh  and  blood,  to  are  dressed.  So  we  read  in 
the  spiritual  body  of  the  glori-  M'Cheyne's  account  of  his  jour- 
fied  saint.         •  ney  through  the  desert,  "When 

"There     is     much     force    in  morning    began    to    dawn,    our 

"clothe  upon"  as  distinguished  tents  were  taken  down.     Often 

from  "clothe."  we  have  found  ourselves  shel- 

'«Literally,  "•//  indeed  I  shall  terless  before  being  fully  dress- 

he  found  clad,  and  not  stripped  ed."     (Life  of  M'Cheyne,  p.  92.) 

of  my  clothing;"  i.    e.    "If,   at  It  should  be  observed  that  the 

the  I.ord's   coming,    I   shall   be  original  denotes  simply  dressed, 

found  still  living  in  the  flesh."  clad,   the   antithesis   to   naked. 

We  know  from  other  passages  Prof.  Stanley's  translation,  "in 

that  it  was  a  matter  of  uncer-  the  hope  that  after  having  put 

tainty  with  St.  Paul  whether  he  on    our    heavenly    garment    we 

should    survive    to    behold    the  shall  be   found  not  naked,  but 

second  coming  of  Christ  or  not.  clothed,"    involves    a    paralog- 

Compare   1   Thess.  iv.   15,   and  ism,  being  tantamount  to   say- 

1  Cor.  XV.  51.     So,  in  the  next  ing,    "in    the    hope    that    after 

verse,   he   expresses   his    desire  having    clothed     ourselves     we 

that  his  fleshly  body  should  be  shall  be  found  to  have  clothed 

transformed     into    a     spiritual  ourselves." 
body,    without   being    "unclad"  "Literally,  the  Lord. 


60 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


11 


12 


13 
14 


15 


16 


17 


18 


19 


His  earnestness 
springs  from  a 
sense  of  his  re- 
sponsibility to 
Christ,  whose 
commission  he 
bears,  and  by 
union  with 
whom  his  whole 
nature  has  been 
changed. 

For  if  I  be 


made  manifestos  without  disguise  before  the  judgment-seat 
of  Christ,  that  each  may  receive  according  to  that  which  he 
has  (lone  in  the  body,  either  good  or  evil. 

Knowing  therefore  the  fearfulness  of  the 
Lord's  judgment,  though  I  seek  to  win 
men,79  yet  my  uprightness  is  manifest  in 
the  sight  of  God;  and  I  hope  also  that  it  is 
manifested  by  the  witness  of  your  con- 
sciences. I  write  not  thus  to  repeat  my  own 
commendation,8o  but  that  I  may  furnish  you 
with  a  ground  of  boasting  on  my  behalf,  that 
you  may  have  an  answer  for  those  whose 
boasting  is  in  the  outward  matters  of  sight, 
not  in  the  inward  possessions  of  the  heart. 
mad,8i  it  is  for  God's  cause;  if  sober,  it  is  for  yours.  For 
the  love  of  Christ  constrains  me,  because  I  thus  have 
judged,82  that  if  one  died  for  all,  then  all  died  [in  Him];83 
and  that  He  died  for  all,  that  the  living  might  live  no  longer 
to  themselves,  but  to  Him,  who,  for  their  sakes,  died  and 
rose  again.84 

185  therefore,  from  henceforth,  view  no  man  carnally;  yea, 
though  once  my  view  of  Christ  was  carnal,86  yet  now  it  is  no 
longer  carnal.  Whosoever,  then,  is  in  Christ,  is  a  new  cre- 
ation ;  his  old  being,  has  passed  away,  and  behold,  all  has 
become  new.  But  all  comes  from  God,  for  He  it  is  who 
reconciled  me  to  Himself  by  Jesus  Christ,  and  charged  me 
Avith  the  ministry  of  reconciliation ;  f  or87  God  was  in  Christ 
reconciling  the  world  to  Himself,   reckoning  their  sins  no 


■'sThe  translation  in  the  Au- 
thorized Version  is  incorrect. 

"^^He  was  accused  by  the 
Judaizers  of  "trying  to  win 
men,"  and  "trying  to  please 
men."  See  Gal.  i.  10,  and  the 
note. 

*oThis  alludes  to  the  accusa- 
tion of  vanity  brought  against 
him  by  his  antagonists  ;  com- 
pare iii.  1. 

81].  e.  if  I  exalt  myself  (his 
opponents  called  him  beside 
himself  with  vanity),  it  is  for 
God's  cause;  if  I  humMe  my- 
self, it  is  for  your  sakes. 

s^Or  perhaps  "I  thus  judged, 
viz.  at  the  time  of  my  conver- 
sion ;"  if  we  suppose  the  aorist 
used  in  its  strict  sense. 

«3The  original  cannot  mean 
all  were  dead  (A.  V.),  but  all 


died.  The  death  of  all  for 
whom  He  died,  was  virtually 
involved  in  His  death. 

■^The  best  commentary  on  the 
14th  and  15th  verses  is  Gal. 
li.  20. 

85The  pronoun  is  emphatic. 

s^We  agree  with  Billroth, 
Neander,  and  De  Wette,  that 
this  cannot  refer  to  any  actual 
knowledge  which  St.  Paul  had 
of  our  Lord,  when  upon  earth; 
it  would  probably  have  been 
"Jesus"  had  that  been  meant; 
moreover,  the  preceding  phrase 
does  not  refer  to  personal 
knoweldge,  but  to  a  carnal  esti- 
mate. St.  Paul's  view  of  Christ 
was  carnal  when  he  looked  (like 
other  Jews)  for  a  Messiah  who 
should  be  an  earthly  conqueror. 

«7"To  wit  that,"  "because 
that,"  pleonastic. 


SECOND  EPISTLE  TO  THE  CORINTHIANS.      61 

V. 

more  against  them,  and  having  ordained  me  to  speak  the 

word  of  reconciliation.     Therefore  I  am  an  ambassador  for     20 

Christ,  as  though  God  exhorted  you  'by  my  voice ;   in  Christ 's 

stead  I  beseech  you,  be  ye  reconciled  to  God.    For  Him  who     21 

knew  no  sin  God  struck  with  the  doom  of  sinss  on  our  behalf; 

that  we  might  be  changed  into  the  righeousness  of  God  in 

Christ.     Moreover,  as  workings^  together  with  Him,  I  also  vi.  1 

exhort  you,  that  the  grace  which  you  have  received  from  God 

be  not  in  vain.     For  He  saith:    **7  have  heard  thee  in  an       2 

acceptable  time,  and  in  the  day  of  salvation  have  I  succored 

thee. '  '90    Behold,  now  is  the  acceptable  time ;   behold,  now  is 

the  day  of  salvation. 

For  I  take  heed  to  give  no  cause  of  stum-       3 

Vindication  of      bling,  lest  blame  should  be  cast  on  the  min- 

the  faithfulness    jstration  wherein  I  serve;    but  in  all  things       4 

had  discharged     ^  commend  myself  9i  as  one  who  ministers  to 

his  duty,  and       God's   service;     in    steadfast    endurance,    in 

appeal  to  the        aflaictions,  in  necessities,  in  straitness  of  dis- 
affection of  his    ,  .     '       .  .       .  '      .  ... 
converts.               tress,   m    stripes,   m   imprisonments,   in    tu-       5 

mults,  in  labors,  in  sleepless  watchings,  in 
hunger  and  thirst;    in  purity,  in  knowledge,  in  long-suffer-       6 
ing,  in  kindness,  in  [the  gifts  of]  the  Holy  Spirit,  in  love  un- 
feigned;    speaking   the   word   of   truth,   working   with   the       7 
power  of  God,  fighting  with  the  weapons  of  righteousness, 
both  for  attack  and  for  defence;    through  good  report  and 
evil,  through  honor  and  through  infamy;    counted  as  a  de-       8 
ceiver,  yet  being  true;    as  unknown  [by  men],  yet  acknowl-       9 
edged92    [by  God];    as  ever  dying,  yet  behold  I  live;    as 
chastened  by  suffering,  yet  not  destroyed ;    as  sorrowful,  yet     10 
ever  filled  with  joy;    as  poor,  yet  making  many  rich ;   as  hav- 
ing nothing,  yet  possessing  all  things. 

Corinthians,  myss  mouth  has  opened  itself  to  you  freely, —     11 
my  heart  is  enlarged  toward  you.     You  find  no  narrowness     12 
in  my  love,  but  the  narrowness  is  in  your  own.     I  pray  you     13 
therefore  in  return  for  my  affection  (I  speak  as  to  my  chil- 
dren), let  your  hearts  be  opened  in  like  manner. 

88The  word  "sin"  is  used,  for  1 ;    as  though  he  said,  7  com- 

the  sake  of  parallelism  with  the  mend  myself,  not  by  wordj  but 

"righteousness"  which   follows.  by  deed.      [The  stress  is  not  on 

God  made  Christ  "Sin"  that  we  "myself"  here,  as  in  the  former 

might     be     made     "Righteous-  case.      The   order  of  the  word 

ness."  shows  this. — h.] 

8»See  note  on  1  Cor.  iii.  9.    I  ^^For  the  meaning,  see  1  Cor. 

also  exhort  refers  to  the  pre-  xiii.  12. 

ceding,  as  though  God  exhorted  ^^Observe,   as  a  confirmation 

you.  of  previous   remarks   as  to   St. 

"ois.  xlix.  8    (LXX.).  Paul's  use  of  the  singular  and 

o^An    illusion    apparently    to  plural  pronouns,  verses,  11,  13  ; 

the  "commend  myself"  and  the  also  vii.  2,  3,  4. 
"commendatory  letters"  of  iii. 


62        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


VI. 

14 


15 


16 


17 


18 


Exhortation   to 
the  Anti-Juda- 
izing  party 
('"the   spirit- 
ual") to  shun 
all   fellowship 
•with  heathen 
vice. 


Cease  to  yoke  yourselves  unequally  in  ill- 
matched  intercourse  with  unbelievers;  for 
what  fellowship  has  righteousness  with  un- 
righteousness? what  communion  has  light 
with  darkness?  what  concord  has  Christ  with 
Belial?  what  partnership  has  a  believer  with 
an  unbeliever?  what  agreement  has  the  tem- 
ple of  God  with  idols?  For  ye  are  your- 
selves a  temple  of  the  living  God,  as  God  said :  ' '  /  will  dwell 
in  them,  and  walk  in  them,  and  I  will  he  their  God,  and  they 
shall  be  my  people. "^^  Wherefore,  "Come  out  from  among 
them  and  be  ye  separate,  saith  the  Lord,  and  touch  not  the 
unclean  thing,  and  I  will  receive  you."^^  And  *'/  will  be 
unto  you  a  father,  and  you  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty. "^^  Having  therefore  these  prom- 
ises, my  beloved,  let  us  cleanse  ourselves  from  every  defile- 
ment, either  of  flesh  or  spirit,  and  perfect  our  holiness,  in 
the  fear  of  God. 

97Give  me  a  favorable  hearing.     I  have 
wronged  no  man,  I  have  ruined^s  no  man,  I    fhe* tidings"  just 
have  defrauded  no  man;    I  say  not  this  to    brought  by 
condemn  you  [as  though  I  had  myself  been    Titus  from 
wronged   by  you],   for   I  have   said   before      °"°    ' 
that  I  have  you  in  my  heart,  to  live  and  die  with  you.    Great 
is  my  freedom  towards  you,  great  is  my  boasting  of  you ;    I 


8*Levit.  xxvi.  11,  12  (accord- 
ing to  LXX.,  with  slight  varia- 
tions). 

"^Isaiah  lii.  11  (according  to 
LXX.,  with  alterations)  ;  the 
words  "I  will  receive  you"  not 
being  either  in  the  LXX.  or  the 
Hebrew  there,  though  found  in 
Ezek.  XX.  34. 

^''This  passage  is  not  to  be 
found  exactly  in  the  Old  Testa- 
ment, although  2  Sam.  vii.  14, 
and  Jer,  xxxi.  9,  and  xxxii.  38, 
contain  the  substance  of  it. 
St.  Paul,  as  usual,  quotes  from 
memory. 

»^It  is  not  impossible  that  the 
preceding  part  of  the  Epistle 
may  have  been  written,  as 
Wieseler  supposes,  before  the 
coming  of  Titus.  But  the  open- 
ing words  of  this  section  are  ob- 
viously connected  with  verses 
12,  13,  of  the  preceding  chap- 
ter. The  section  from  vi.  14  to 
vii.    1    is   entirely    unconnected 


with    what    precedes    and    fol- 
lows it. 

**St.  Paul  appears  frequently 
to  use  the  original  word  in  this 
sense  (compare  1  Cor.  iii.  17), 
and  not  in  the  ordinary  mean- 
ing of  corrupt.  We  may  re- 
mark here,  that  there  is  no  need 
to  suppose  these  aorists  used 
aoristJcally  (as  they  would  be 
in  classical  Greek),,  since  St. 
Paul  constantly  used  the  aorist 
for  the  perfect.  Even  those 
commentators  who  are  m^ost 
anxious  to  force  upon  the  Hel- 
lenistic of  the  New  Testament 
the  nice  obnervance  of  this 
classical  distinction,  are  obliged 
sometimes  to  give  up  their  con- 
sistency and  translate  the 
aorist  as  perfect.  In  fact,  the 
aorist  is  continually  joined  with 
"now"  (e.  g.  Matt.  xxvi.  65; 
John  xiii.  31 ;  Rom.  xi.  31 ; 
Eph.  iii.  5),  which  is  of  course 
decisive.  It  is  not  wonderful 
that  there  should  be  this  ambi- 


SECOND  EPISTLE  TO  THE  COETNTHIANS.       63 

vii. 
am  filled  with  the  comfort  which  you  have  caused  me ;   I  have 
more  than  an  overweigth  of  joy  for  all  the  affliction  which 
has  befallen  me.    When  first  1  came  into  Macedonia  my  flesh       5 
had  no  rest,  but  I  was  troubled  on  every  side;    without  were 
fightings,  within  were  fears.     But  God,  who  comforts  them       6 
that  are  cast  down,  comforted  me  by  the  coming  of  Titus; 
and  not  'by  his  coming  only,  but  by  the  comfort  which  he  felt       7 
on  your  account,  and  the  tidings  which  he  brought  of  your 
longing  for  my  love,  your  mourning  for  my  reproof,  your 
zeal  for  my  cause;    so  that  my  sorrow  has  been  turned  into 
joy.    For  though  I  grieved  you  in  my  letter,99  I  do  not  regret       8 
it;    but  though  I  did  regret  it    (for  I  see  that  grief  was 
caused  you  by  that  letter,  though  but  for  a  season),  I  now       9 
rejoice;    not  because  you  were  grieved,  but  because  your 
grief  led  you  to  repentance  ;i    for  the  grief  I  caused  you  was 
a  godly  sorrow;    so  that  I  might  nowise  harm  you   [even 
when  I  grieved  you].     For  the  work  of  godly  sorrow  is  re-     10 
pentance  not  to  be  repented  of,  leading  to  salvation;   but  the 
work  of  worldly  sorrow  is  death.    Consider  what  was  wrought     11 
among  yourselves  when  you  were  grieved  with  a  godly  sor- 
row;   what  earnestness  it  wrought  in  you,  what  eagerness  to 
clear  yourselves  from  blame,  what  indignation,2  what  fear,3 
what  longing,*  what  zealjf*  what  punishment  of  wrong.    You 
have  cleared  yourselves  altogether  from  every  stain  of  guilt 
in  this  matter.     Know,  therefore,  that  although  I  wrote  to     12 
[rebuke]  you,  it  was  not  so  much  to  punish  the  wrong-doer, 
nor  to  avenge  him<5  who  suffered  the  wrong,  but  that  my  ear- 
nest zeal  for  you  in  the  sight  of  God  might  be  manifest  to 
yourselves.7 


guity  in  the  Hellenistic  use  of  *Longing    for    restoration    to 

Greek   tenses,   considering  that  St.  Paul's  approval  and  love, 

in  Latin  the  same  tense  has  to  ^Zeal  on  behalf  of  right,  and 

serve  the  purpose  both  of  aorist  against  wrong, 

and  perfect.     See  note  on  Rom.  ^Viz.  the  father  of  the  offend- 

v.  5.     [See  note  on  Gal.  ii.  10.  er.     We  need  not  be  perplexed 

This    grammatical    question    is  at   his   wife's    forming   another 

discussed     in     the     Camhridge  connection  during  his  lifetime. 

Journal  of  Classical  and  Sacred  when    we    consider    the    great 

Philolofiy. — h]  laxity    of    the    law    of    divorce 

^^Viz.  1  Cor.,  unless  we  aaopt  among  the  Greeks  and  Romans, 

the  hypothesis  that  another  let-  ''If  we  adopt  the  other  read- 

ter  had  been  written  in  the  in-  ing    (which    transposes    "you" 

terval.  and    "us"),     it    will    give    the 

iThe  text  of  the  whole  pas-  sense,    that   your   zeal   for   me 

sage,  here  adopted,  is  the  same  might  te   manifested  to   your- 

as    that    of    Prof.    Stanley,   but  selves;  which  might  be  perhaps 

punctuated   differently.  another    (though    an    obscure) 

^Indignation   against  the  of-  way  of  saying,  m  or(Zer  to  brin^ 

fender.  out  your  zeal  for  me,  so  that 

"Pear  of  the  wrath  of  God.  you  might  all  perceive  how  the 

majority  felt  for  mc. 


64        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
vii. 

13  This,  therefore,  is  the  ground  of  my  comfort;  buts  be- 
sides my  consolation  on  your  account,  I  was  beyond  measure 
rejoiced  by  the  joy  of  Titus,  because  his  spirit  has  been 

14  refreshed  by  you  all.  For  whatever  boast  of  you  I  may  have 
made  to  him,  I  have  not  been  put  to  shame.  But  as  all  I 
ever  said  to  you  was  spoken  in  truth,  so  also  my  boasting  of 

15  you  to  Titus  has  been  proved  a  truth.  And  his  heart  is  more 
than  ever  drawn  towards  you,  while  he  calls  to  mind  the 
obedience  of  you  all,  and  the  fear  and  tremblings  wherewith 

16  you  received  him.  I  rejoice  that  in  all  things  you  give  me 
ground  for  eourage.io 

viii.  1      I  desire,  brethren,  to  make  known  to  you 

the  manifestation  of  God's  grace,  which  has    and^d?r^ect£ns 
been  given  inn  the  churches  of  Macedonia,    concerning 

2  For  in  the  heavy  trial  which  has  proved  their  for  the  poor 
steadfastness,  the  fulness  of  their  joy  has  JeruSrem.a''' 
overflowed,  out  of  the  depth  of  their  pov- 

3  erty,  in  the  richness  of  their  liberality.12  They  have  given 
(I  bear  them  witness)  not  only  according  to  their  means,  but 

4  beyond  their  means,  and  that  of  their  own  free  will ;  for  they 
besought  me  with  much  entreaty  that  they  might  bear  their 

5  parti3  in  the  grace  of  ministering  to  the  saints.  And  far 
beyond  my  hope,  they  gave  their  very  selves  to  the  Lord 

6  first,  and  to  me  also,  by  the  will  of  God.  So  that  I  have  de- 
sired Titus  [to  revisit  you],  that  as  he  caused  you  to  begin 
this  work  before,  so  he  may  lead  you  to  finish  it,  that  this 

7  grace  may  not  be  wanting^*  in  you;  but  that,  as  you  abound 
in  all  gifts,  in  faith  and  utterance,  and  knowledge,  and  ear- 
nest zeal,  and  in  the  love  which  joinsi^  your  hearts  with 

8  mine,  so  you  may  abound  in  this  grace  also.  I  say  not  this 
by  way   of  command;    but  by  the  zeal  of  others  I  would 

9  prove  the  reality  of  your  love.     For  you  know  the  grace  of 

8The  reading  of  the  best  MSS.  "The    original    here    cannot 

gives  this  order,  mean  "bestowed  on"  (A.  V.). 

»For    the    meaning    of    this  ^^See  note  on  2  Cor.  ix.  11. 

phrase,  see  1  Cor.  ii.  3,  i^The    omission    here    is    re- 

lOThe    great    importance    at-  quired  by  the  best  MSS. 
tached  by  St.  Paul  to  this  col-  "Literally,   this  grace  as  well 

lection,    as    manifested    in    the  as  other  graces. 
present  section  of  this  Epistle,  ^^It   we    follow    the    Received 

may  be  explained  not  merely  by  Text,  this  is,  literally,  the  love 

his  desire  to  fulfil  his  share  of  which    springs    from    you    and 

the  agreement  mentioned,  Gal.  dwells   in  me;    if    with   Lach- 

ii.  10,  but  also  by  his  hope  that  mann's    text   we   transpose   the 

such   a   practical    proof   of   his  pronouns,    it  will   be,    the   love 

love  would  reconcile  the  Juda-  which  I  have  awakened  in  your 

Izing   Christians   at    Jerusalem  hearts.       [Lachmann's     second 

to  himself  and  his  Gentile  con-  rdition  returns  to  the  Received 

verts.      See    the    conclusion    of  Text. — H.] 
our  preceding  chapter. 


SECOND  EPISTLE  TO  THE  COKINTHIANS.       65 

our  Lord  Jesus  Christ,  how,  though  He  was  rich,  yet  for  our 
sakes  He  became  poor,  that  you,  by  His  poverty,  might  be 
made  rich.  And  I  give  you  my  advice  in  this  matter;  for  it 
becomes  you  to  do  thus,  inasmuch  as  you  began  not  only  the 
contribution,  but  the  purpose  of  making  it,  before  others,i6 
in  the  year  which  is  passed.  Now,  therefore,  fulfil  your 
purpose  by  your  deeds,  that  as  you  then  showed  your  readi- 
ness of  will,  so  now  you  may  finish  the  work,  according  to 
your  means.  For  if  there  be  a  willing  mind,  thei^  gift  is  ac- 
ceptable when  measured  by  the  giver's  power,  and  needs  not 
to  go  beyond.  Nor  [is  this  collection  made]  that  others  may 
be  eased,  and  you  distressed,  but  to  make  your  burdens  equal, 
that  as  now  your  abundance  supplies  their  need,  your  own 
need  may  [at  another  time]  be  relieved  in  equal  measure  by 
their  abundance,  as  it  is  written, — ^'Re  that  gathered  much 
had  nothing  over ;  and  he  that  gathered  little  had  no  lacTc."^^ 
But  thanks  be  to  God,  by  whose  gift  the  heart  of  Titus  has 
the  same  zeal  as  my  own  on  your  behalf ;  for  he  not  only  has 
consented  to  my  desire,  but  is  himself  very  zealous  in  the 
matter,  and  departs^^  to  you  of  his  own  accord.  And  I  have 
sent  as  his  companion  the  brother  who  is  with  him,  whose 
praise  in  publishing  the  Glad-tidings2o  is  spread  throughout 
all  the  churches;  who  has  moreover  been  chosen  by  the 
churches  [of  Macedonia]  to  accompany  me  in  my  journey 
(when  I  bear  this  gift,  which  I  have  undertaken  to  ad- 
minister) ;  that  the  Lord  might  be  glorified,  and  that2i  I 
might  undertake  the  task  with  more  good  will.    For  I  guard 


""Began    "before;"     viz.    be-  books),  but  never  once  in  the 

fore  the  Macedonian  churches.  supposed  sense.     Who  the  dep- 

The    meaning   is   that   the   Co-  uty    here    mentioned    was    we 

rinthians  had  been  the  first  not  have  no  means  of  ascertaining, 

only  to  make  the  collection,  but  Probably,      however,     he     was 

to  propose  it.  either  Luke  (Acts  xx.  6),  or  one 

"Literally,    it    is    acceptable  of  those,  not  Macedonians   (ix. 

according  to  that  which  it  pos-  4),  mentioned  Acts  xx.  4;    and 

sesses,  not   that  which  it  pos-  possibly  may  have  been  Trophi- 

not.  mus.      See   Acts   xxi.    29.      "We 


^^Exodus  xvi.   18,  quoted  ac-  may  notice  the  coincidence  be- 

cording  to  LXX.      The   subject  tween   the  phrase  here   and  in 

is  the  gathering  of  the  manna.  Acts  xix.  29. 

i^The  tense  in  the  original  is  ^i^jje     reading    of    the    best 

past,  because  the  act  is  looked  MSS.  gives  the  sense  as  follows, 

upon,  according  to  the  classical  — to  promote  my  willingness  of 

idiom,  from  the  position  of  the  mind,  i.   e.  to  render  me  more 

reader.  willing  to  undertake  the  admin- 

^''The  word  here  cannot  refer,  istration  of  the  alms,  which  St. 

as    some   have   imagined,    to   a  Paul  would  have   been  unwill- 

loritten   Gospel;     it  is   of   con-  ing    to    do    without    coadjutors 

stant    occurrence    in    the    New  elected  by  the  contributors,  lest 

Testament      (occurring      sixty  he  should  incur  unworthy  sus- 

times    in    St.    Paul's    writings,  picions, 
and  sixteen  times  in  the  other 


66        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 
iii. 

myself  against  all  suspicion  which  might  -be  cast  upon  mc  in 
my  administration  of  this  bounty  with  which  I  am  charged; 

21  being  '* provident  of  good  report,  not  only  "in  the  si(fht  of 

22  the  Lord, ' '  but  also  '  *  t?j  the  sight  of  men. '  '22  The  brother-s 
whom  I  have  sent  likewise  with  them  is  one  whom  I  have  put 
to  the  proof  in  many  trials,  and  found  always  zwilous  in  the 
work,  but  who  is  now  yet  more  zealous  from  the  full  trust 

23  which  ho  has  in  you.  Concerning  Titus,  then  (on  the  one 
hand),  he  is  partner  of  my  lot,  and  fellow-laborer  with  me 
for  your  good;  concerning  our  brethren  (on  the  other 
hand),  they  are  ambassadors  of  the  churches — a  manifesta- 

24  tion  of  the  glory  of  Christ.  Show  them,  therefore,  the  proof 
of  your  love,  ami  justify  my  boasting  on  your  behalf,  in  the 

ic.l  sight  of  the  churches.-*  For  of  your  ministration  to  the 
saints   [at  Jerusalem]  it  is  needless  that  I  should  write  to 

2  you;  since  I  know  the  forwardness  of  your  mind,  and  boast 
of  it  to  the  ^lacedonians  on  your  behalf,  saying  that  Achaia 
has  been  ready  ever  since  last  year;    and  the  knowledge  of 

3  your  zeal  has  roused  the  most  of  them.  But  I  have  sent  the 
brethren,-^  lest  my  report  of  you  in  this  matter  should  be 
turned  into  an  empty  boast ;    that  you  may  be  truly  ready, 

4  as  I  declared  you  to  be.  Lest,  perchance  the  Macedonians 
who  may  come  with  me  to  visit  you  should  lind  you  not  yet 
ready,  and  so  shame  should  fall  upon  me  (for  I  will  not  say 

5  upon  you)  in  this  ground  of  my  boasting.2«  Therefore,  I 
thought  it  needful  to  desire  these  brethren  to  visit  you  be- 
fore my  coming,  and  to  arrange  beforehand  the  completion 
of  this  bounty  which  you  before  promised  to  have  in  readi- 
ness;   so  it  be  really  given  by  your  bounty,  not  wrung  from 

6  your  covetousness.  But  remember,  ho-''  who  sows  sparingly 
shall  reap  sparingly ;  and  he  who  sows  bountifully  shall  reap 


'^The  quotation  is  from  Prov.  tion,  I  need  not  ask  you  to  show 

Iii.  4    (LXX.),  cited  also  Rom.  seal  for  that,  rfc.     The   "and" 

xii.  17.  in  the  last  clause  is  omitted  by 

»There  is  even  less  to  guide  all  the  best  MSS. 

us  in  our  conjectures  as  to  the  '^^Viz.    Titus    and    the    other 

person   here   indicated   than   in  two. 

the   case   of    the    other    deputy  ^cmeraUy   ^he   word    means, 

mentioned   above.      Here,    also,  the  groundwork  on  xohich  some 

the    emissary    was    elected    by  superstructure  is  founded.     His 

some  of  the  Churches  who  had  appeal  to  the  Macedonians  was 

contributed    to    the    collection.  grounded   on   this   readiness  of 

He  may  have  been  either  Luke,  the   Corinthians.     If    (with  the 

Gains.  Tychicus,  or  Trophimus  best    MSS.)     we    omit    "of    my 

(Acts  XX.  4).  boasting."  the  meaning  will  be 

""To     them"     is     contrasted  unaltered.     Compare  xi.  17,  and 

with  "to  the  saints"  in  the  fol-  note  on  Heb.  iii.  14. 

lowing   verse  ;     the    connection  ^'The  same  expression  occurs 

being,    Shoio    kindness    to    the  Gal.  vi..  7. 
d^uties;   for  as  to  the  coUec- 


SECOND  EPISTLE  TO  THE  CORINTHIANS.      67 

ix. 

bountifully.     Let  each  do  accord  in  j^  to  the  free  choice  of  his       7 
heart;    not  ^rud^in^ly,  or  of  necessity;    for  "God  lovcth  a 
cheerful  giver.  "'^**    And  God  is  able  to  ^ive  you  an  overflow-       8 
in^  measure  of  all  good  gifts,  that  ail  your  wants  of  every 
kind  may  be  supplied  at  all  times,  and  you  may  give  of  your 
abundance  to  every  good  work.     As  it  is  written, — '  *  The       9 
good  man  hath  scattered  abroad,  he  hath  given  to  the  poor ; 
his  righteousness  remaincth  forever. "'-^^     And  lie  who  fur-     10 
nisheth    "seed  to  the  sower,   and   bread  for  the   food  of 
man,"'^'*  will  furnish-'<i  you  with  plenteous  store  of  seed,  an<l 
bless  your  righteousness  with  fruits  of  increase;    being  en-     11 
riched  with  all  good  things,   that  you  may  give  ungrudg- 
ingly; 32   causing  thanksgivings  to  God  from-'-'J  those  to  whom 
I  bear  your  gifts.     For  the  ministration  of  this  service  not     12 
only  fills  up  the  measure  of  the  necessities  of  the  saints,  but 
also   overflows  beyond   it,   in   many  thanks  to   God;     while     13 
they34  praise- God  for  the  proof  thus  given  of  the  obedience 
wherewith  you  have  consented  to  the  Glad-tidings  of  Christ, 
and  for  the  single-mindedness  of  your  liberality  both  to  them, 
and  to  all.     Moreover,  in  their  prayers  for  you  they  express     14 
the  earnest  longings  of  their  love  towards  you,  caused  by  the 
surpassing  grace  of  God  manifested  in  you.     Thanks  be  to     15 
God  for  His  unspeakable  gift ! 

He  contrasts  ^^^   ^'   ^^"^'  mjHelt  exhort  you  by  the  x.  1 

his  own  char-  meekness  and  gentleness  of  Christ — (I,  who 

acter  and  serv-  am  mean,    forsooth,   and   lowly   in   outward 

ices  with  those  presence,^^  while  I  am  among  you,  yet  treat 


^''Prov.  xxii.  8  (according  to 
LXX.,  with   slight  variation). 

^---Ps.  exit.  9  (LXX).  The 
subject  of  the  verb  "scattered" 
in  the  psalm  is  "the  good  man" 
(in  the  fifth  verse),  which  St. 
Paul  leaves  to  be  supplied  by 
the  memory  of  his  readers.  To 
represent  the  quotation  accu- 
rately to  an  English  reader,  It 
Is  necessary  to  insert  this  word, 
otherwise  it  would  seem  as  if 
"God"  were  the  subject  of  the 
verb. 

s^'These  words  are  an  exact 
quotation  from  Isaiah  Iv.  10 
(LXX.).  Ignorance  of  this  fact 
has  caused  an  Inaccuracy  In  A. 
V.  The  literal  translation  of 
the  remainder  of  the  verse  is, 
— "Furnish  and  make  plenteous 
your  seed,  and  increase  the 
fruits  springing  from  your 
righteousness." 

«In  the  best  MSS.  the  verbs 


In    this    verse   are   future,   not 
optative. 

^^The  word  here  properly  de- 
noting singleness  means,  when 
applied  to  the  mind,  a  disposi- 
tion free  from  arriires-pcnsees, 
either  of  duplicity,  selfishness, 
or  grudging ;  thus  It  might 
naturally  acquire  the  meaning 
of  liberality,  which  it  has  In 
the  eighth  and  ninth  chapters 
in  this  Epistle,  and  perhaps  In 
Rom.  xll.  8. 

^'Literally,  that  you  may  give 
with  liberality;  which  works 
thanksgiving  to  God  by  my  in- 
strumentality. 

"Literally,  they,  by  the  proof 
of  this  ministration,  praising 
God,  i.  e.  being  caused  to  praise 
(Jnd  for  the  obedience,  dc. 

^'The  phraseology  is  similar 
here,  and  in  v.  12  and  X.  7. 
Compare  also  x.  10. 


68        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

X. 

2  you  boldly  when  I   am  absent) — I  beseech    ^^  ^^^  ^^jg^ 
you    (I  say),  that  you  will  not  force  me  to    teachers  who 
show,   when    I   am    present,    the   bold   confi-    depreciated  him, 
dence  in  my  power,  wherewith  I  reckon  to  deal  with  some 

3  who  reckon36  me  by  the  standard  of  the  flesh.  For,  though 
living  in  the  flesh,  my  warfare  is  not  waged  according  to  the 

4  flesh.  For  the  weapons  which  I  wield  are  not  of  fleshly 
weakness,  but  mighty  in  the  strength  of  God  to  overthrow 

5  the  strongholds  of  the  adversaries.  Thereby  can  I  over- 
throw the  reasonings  of  the  disputer,  and  pull  down  all  lofty 
bulwarks  that  raise  themselves  against  the  knowledge  of 
God,  and  bring  every  rebellious  thought  into  captivity  and 

6  subjection  to  Christ.  And  when  the  obedience  of  yours^ 
church  shall  be  complete,  I  am  ready  to  punish  all  who  may 
be  disobedient.38 

7  Do  you  look  at  matters  of  outward  advantage?  If  there 
be  any  among  you  who  confidently  assumes  that  he  belongs 
[above  the  rest]  to  Christsa  let  him  reckon  anew  by  his  own 

8  reason,4o  that  if  he  belong  to  Christ,  so  do  I  no  less.  For 
although  I  were  to  boast  somewhat  highly  concerning  the 
authority  which  the  Lord  has  given  me  (not  to  cast  you 
down,  but  to  build  you  up),  my  words  would  not  be  shamed 

9  by  the  truth.    I  say  this,  lest  you  should  imagine  that  I  am 
10     writing  empty  threats.    ' '  For  his  letters, ' '  says  one,4i  ' '  are 

^^Literally,  who  reckon  me  as  the  Judaizers  of  Palestine,  who 

walking  according  to  the  flesh.  is  especially  referred  to  in  this 

The    verses    which    follow    ex-  chapter. 

plain    the  meaning   of   the  ex-  <°In   the   former  edition   this 

pression.  phrase  was  translated  consider. 

'""Your."    Compare  ii.  5.   He  Dr.    Alford    has    expressed    an 

means  that  the  disobedient  mi-  opinion  that  this  translation  is 

nority  would  be  chastised.  "surely  inadmissible,"  and  that 

2"  [We  should  notice  in  verses  it  "entirely  omits  of  himself." 

3-6    the    completeness    of    the  Yet  it  is  in  fact  equivalent  to 

military   allegory.      The  image  his   own    translation,    "let  him 

is  that  of  a  campaign  against  reckon  out  of  his   own  mind," 

rebels:     rock    forts     (such    as  (for    what    is    considering    but 

those  on  St.  Paul's  own  Cicilian  reckoning    out    of     one's    oicn 

coast)  must  be  cast  down  :    and  mind"!)      Nevertheless   it   must 

when  the  general  obedience  of  be    admitted    that    the    former 

the   country    is    secured,    those  translation   did   not  give   suffi- 

who    are   still    rebellious    must  cient  emphasis  to  "of  himself." 

be    summarily    punished.     We  ^^Literally,  "says  he;"    but  it 

should  observe  too  the  new  turu  is  occasionally  used  imperson- 

given  to  one  phrase   (not  cast-  ally  for  "they  say;"  yet  as,  in 

ing  down,  but  building  up)   in  that  sense,  the  plural  would  be 

verse  8,  and   even   in  xiii.   10.  more  naturally  used,  the  use  of 

See  also  xii.   19. — h.]  "says  he"  and  of  "such  a  man," 

3»The  party  who  said  "I  of  in  the  next  verse,  seems  to 
Christ."  (1  Cor.  i.  12.)  See  point  to  a  single  individual  at 
Ch.  XIII.  This  party  at  Cor-  the  head  of  St.  Paul's  oppo- 
inth  seems  to  have  been  form-  nents.  See  last  note  and  corn- 
ed and  led  by  an  emissary  from  pare  the  use  of  "such  a  man" 


SECOND  EPISTLE  TO  THE  CORINTHIANS.      69 

X. 

weighty  and  powerful,  but  his  bodily  presence  is  weak,  and 
his  speech  contemptible."     Let  such  a  man  assure  himself     11 
that  the  words  which  I  write  while  absent  I  will  bear  out  by 
my  deeds  when  present.42     For  I  venture  not  to  number  of     12 
compare  myself  with  certain  of  the  self-commenders;    nay, 
they,  measuring  themselves  by  themselves,  and   comparing 
themselves  with  themselves,  are  guilty  of  folly.43    But  I,  for     13 
my  part,  will  not  let  my  boasting  carry  me  beyond  measure, 
but  will  confine  it  within  that  measure  given  me  by  God,  who 
made  my  line  reach  even  to  you.     For  I  stretch  not  myself     14 
beyond  due  bounds  (as  though  I  reached  you  not) ;    for  I 
have  already  come  as  far  even  as  Corinth**  to  publish  the 
Glad-tidings  of  Christ.     I  am  not  boasting  beyond  measure,     15 
in  the  labors  of  others; 45  but  I  hope  that  as  your  faith  goes 
on  increasing  among*^  yourselves,  I   shall  be  still  further 
honored  within  my  appointed  limits,  by  bearing  the  Glad-     16 
tidings  to  the  countries  beyond  you;    not  by  boasting  of 
work  made  ready  to  my  hand  within  another  man's  limit. 
Meantime,  "He  that  boasteth,  let  Mm  boast  in  the  Lord."^"^     17 
For  a  man  is  proved  worthy,  not  when  he  commends  him- 
self, but  when  he  is  commended  by  the  Lord. 

Would  that  ye  could  bear  with  me  a  little  in  my  folly!  xi.l 
Yea,  ye  already  bear  with  me.    For  I  love  you  with  a  godly       2 
jealousy,  because  I  betrothed  you  to  one  only  husband,  even 
to  Christ,  that  I  might  present  you  unto  Him  in  virgin  pur- 
ity;   but  I  fear  lest,  as  Eve  was  beguiled  by  the  craftiness       3 
of  the  serpent,  so  your  imaginations  should  be  corrupted,  and 
you  should  be  seduced  from  your  single-minded  faithfulness 
to  Christ.     For  if  he  that  comes  among  you  is  preaching       4 
another  Jesus,  whom  I  preached  not,  or  if  you  are  receiving 
[from  him]  another  Spirit,  which  you  received  not  before, 

for  the  single  incestuous  person  lation  presents  several  diflBcul- 

(2  Cor.  ii.  7),  and  for  St.  Paul  ties,  both  in  itself,  and  consid- 

himself  (2  Cor.  xii.  2).  ered   in    reference   to   the   con- 

*-Literally,   Let   such   a  man  text.     Lachmann's  reading  has 

reckon,   that  such  as  I  am  in  apparently  been  caused  by  the 

word   hy    letters   while  absent,  difficulty     of     the     Hellenistic 

such   will    I    be    also    in   deed  form. 

when  j)rcsent."  ""You." 

*^The  Greek  word  here  is   a  •  <^This  was  the  conduct  of  St. 
Hellenistic  form   of  the  3d  pi.  Paul's  Judaizing  antagonists, 
ind.    present,    and   occurs   Mat.  ^^Instead    of     "by    you"    we 
xiii.    13.      Hence   we  need   not  translate    "in    you,"    and    con- 
take    it    here     for    the    dative  nect  it  with  "increased." 
plural.     If  the  latter  view  were  *^Quoted,     according    to    the 
correct,    the   translation   would  sense,  from  Jer.  ix.  24  (LXX.)  ; 
be,   "but  I   measure   myself  by  "in  the  Lord"  being  substituted 
my  own  standard,  and  compare  for   a    longer   phrase.      Quoted 
myself  with  myself   alone,  un-  also  1  Cor.  i.  31. 
wise  as  I  am."    But  this  trans- 


70 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 

11 
12 


13 


or  a  new  Glad-tidings,  which  you  accepted  not  before,  you  i- 
would  do  well  to  bear  with  me;48  for  I  reckon  myself  no  whit  ii 
behind  your  super-eminent  Apostles.49  Yea,  though  I  be  ' 
•unskilled  in  the  arts  of  speech,  yet  I  am  not  wanting  in  the 
gift  of 50  knowledge;  but  I  have  manifestedsi  it  towards  you 
in  all  things,  and  amongst  all  men.  Or  is  it  a  sin  [which 
must  rob  me  of  the  name  of  Apostle], 52  that  I  proclaimed 
to  you,  without  fee  or  reward,  the  Glad-tidings  of  God,  and 
abased53  myself  that  you  might  be  exalted?  Other  churches 
i  spoiled,  and  took  their  wages  to  do  you  service.  And  when 
I  was  with  you,  though  I  was  in  want,  I  pressed  not  upon 
any  of  you;  for  the  brethren,54  when  they  came  from  Mace- 
donia, supplied  my  needs;  and  I  kept  and  will  keep  myself 
altogether  from  casting  a  burden  upon  you.  As  the  truth  of 
Christ  is  in  me,  no  deed  of  mine  shall  rob  me55  of  this  boast- 
ing m  the  region  of  Achaia.  And  why?  Because  I  love  you 
not?  God  knows  my  love.  But  what  I  do  I  will  continue  to 
do,  that  I  may  cut  off  all  ground  from  those  who  wish  to  find 
some  ground  of  slander;  and  let  them  show  the  same  cause 
for  their  boasting  as  I  for  mine.56    For  men  like  these  are 


<«Lachmann  (with  the  Vati- 
can Manuscript)  has  the  verb 
m  the  present,  which  makes 
the  coincidence  with  v.  1  more 
exact ;  but  if  we  keep  the 
aorist,  it  may  bear  the  sense 
here  given  it,  on  the  same  prin- 
ciple on  which  erat  is  often 
used  for  esset,  and  fiierat  for 
fuisset.  We  understand  "bear 
with  me"  (not  "bear  with  him/' 
with  most  commentators),  be- 
cause this  agrees  better  v/ith 
the  context  (the  preposition 
yor"  following),  and  with  the 
first  verse  of  the  chapter. 

*»This  phrase  (which  occurs 
only  in  this  Epistle  is  ironical 
as  is  evident  from  the  epithet 
"the  super-apostolic  Apostles  '■ 
He  refers  to  the  Judaizing 
emissaries  from  Palestine  who 
had  arrived  at  Corinth. 

''"The  gift  of  "Gnosis"  was 
a  deep  insight  into  spiritual 
truth  See  Ch.  XIII.  p.  372. 
•note. 

"This  is  according  to  the 
reading,  supported  by  the  pre- 
ponderating weight  of  MS.  au- 
thority. 

^i.  e.  by  working  with  his 
hands  for  his.  daily  bread.  In 
all   probability    (judging    from 


what  we  know  of  other  manu- 
factories in  those  times)  his 
fellow-workmen  in  Aquila's 
tent-manufactory  were  slaves 
Compare  Phil.  iv.  12,  "I  know 
how  to  be  abased." 

5*Probably  Timotheus  and  Sil- 
vanus,  who  may  have  brought 
the  contribution  sent  by  the 
Phillipians.  The  A.  V.  "which 
came"  is  incorrect. 
^  ssAccording  to  the  true  read- 
ing here  the  literal  English 
would  be,  "this  boasting  shall 
not  be  stopped  for  me." 

^^«The  literal  English  of  this 
difficult  passage  is,  "that  tfiey, 
%n  the  ground  of  their  boasting, 
may  be  found  even  as  I."  De 
Wette  refers  "wherein  they 
glory"  to  the  Apostolic  Office. 
We  take  it  more  generally.  A 
more  obvious  way  would  be  to 
take  the  phrase  (with  Chrys- 
ostom  and  the  older  interpret- 
ers) to  mean  their  abstaining 
from  receiving  maintenance 
but  we  know  that  the  false 
teachers  at  Corinth  did  not  do 
this  (compare  v.  20  below),  but, 
on  the  contrary,  boasted  of 
their  privilege,  and  alleged  that 
St.  Paul,  by  not  claiming  it, 
showed   his    consciousness   that 


SECOND  EPISTLE  TO  THE  CORINTHIANS.       71 

xi. 
false  Apostles,  deceitful  workmen,  clothing  themselves  in  the 
garb  of  Christ's  Apostles.    And  no  wonder;    for  even  Satan     14 
can  transform  himself   into  an   angel   of  light.     It  is  not     15 
strange,  then,  if  his  servants  disguise  themselves  as  servants 
of  righteousness;    but  their  end  shall  be  according  to  their 
works. 

I  entreat  you  all  once  more^?  not  to  count  me  for  a  fool;     16 
or,  if  you  think  me  such,  yet  bear  with  me  in  my  folly,  that 
I,  too,  may  boast  a  little  of  myself.    But,  in  so  doing,  I  speak     17 
not  in  the  spirit  of  the  Lord,  but,  as  it  were,  in  folly,  while 
we  stand  upon  this  ground^s  of  boasting;    for,  since  many     18 
are  boasting  in  the  spirit  of  the  flesh,  I  will  boast  likewise. 
And  I  know  that  you  bear  kindly  with  fools  as  beseems  the     19 
wise. 59     Nay,  you  bear  with  me  though  they  enslave  you,     20 
though  they  devour  you,  though  they  entrap  you,  though  they 
exalt  themselves  over  you,  though  they  smite  you  on  the  face, 
to  degrade  you.eo    I  say  that  1  was  weak;6i   and  yet,  if  any     21 
have  ground  of  boldness,  I  too  (I  speak  in  folly)  have  ground 
to  be  as  bold  as  they.     Are  they  Hebrews?    so  am  I.     Are     22 
they  sons  of  Israel?    so  am  L     Are  they  the  seed  of  Abra- 
ham?   so  am  I.     Are  they  servants  of  Christ?    (I  speak  as     23 
though  I  were  beside  myself)    such,  far  more,  am  I.     In 
labors  more  abundant,  in  stripes  above  measure,  in  prisons 
more  frequent,  in  deaths,  oft.     (Five  times  I  received  from     24 
Jews  the  forty  stripes  save  one;   thrice  I  was  scourged  with     25 
the  Roman  rods;    once  I  was  stoned;    thrice  I  suffered  ship- 
wreck; 62  a  night  and  a  day  have  I  spent  in  the  openos  sea.) 
In  journeyings  often;  in  perils  of  rivers,  in  perils  of  robbers;     26 
in  perils  from  my  countrymen,  in  perils  from  the  heathen; 
in  perils  in  the  city,  in  perils  in  the  wilderness,  in  perils  in 

he     was     not     truly     sent    by  «2Tjig  gyg  Jewish  seourgings, 

Christ.     See  1  Cor.  ix.  two  of  the  three  Roman  beat- 

"Literally,  "/  say  once  more,  ings   with   rods    (one   being  at 

let  none  count  me,"  <£c.  Philippi),   and  the   three  ship- 

5'*See  note  on  2  Cor.  Ix.  4.  wrecks,    are   all    unrecorded   in 

^^This  is  ironical.     So  "ye  are  the  Acts.     The  stoning  was  at 

wise"  in  1  Cor.  iv.  10.  Lystra.     "What  a  life  of  inces- 

""Literally,    in    the    way    of  sant  adventure  and  peril  is  here 

degradation.      The   punctuation  disclosed  to  us  !     And  when  we 

we  adopt  gives  a  simpler  and  remember  that  he  who  endured 

more    natural   sense   than    thai  and  dared  all  this  was  a  man 

adopted    in    the    first    edition  ;  constantly    suffering    from    in- 

and  it  also  better  suits  the  use  firm  health    (see  2   Cor.  iv.   7- 

of   the    pleonastic   phrase   here  12,    and   2   Cor.   xii.    7-10,   and 

and  in  2  Cor.  v.  19  and  2  Thess.  Gal.    iv.    13,    14),    such    heroic 

ii.  2.  self-devotion   seems  almost  su- 

^^This  refers  to  the  acknowl-  perhuman. 

edgments     he     has     previously  ^sprobably    in    a    small   boat 

made   of  weakness   in  outward  (or   perhaps   on   a   plank),   es- 

advantages,  e.  g.  at  xi.  and  x.  1,  caping  from  one  of  the  wrecks. 


72 


XI. 

27 


THE  LIFE  AND  EPISTLES  OF  ST.  PALT.. 


the  sea;  in  perils  among  false  brethren.  In  toil  and  weari- 
ness, often  in  sleepless  watchings;  in  hunger  and  thirst, 
often  without  bread  to  eat ;  in  cold  and  nakedness.  And  be- 
sides all  the  rest,c4  there  is  the  crowd«^  which  presses  upon 
me  daily^  and  the  care  of  all  the  churches.  Who  is  weak, 
but  I  share  his  weakness?  Who  is  caused  to  fall,  but  I 
burn  with  indignation?  If  I  must  needs  boast,  I  will  boast 
of  my  weakness.  God,  who  is  the  Father  of  our  Lord  Jesus 
Christ,  He  who  is  blessed  forever,  knows  that  I  lie  not.67 

In  Damascus,  the  governor  under  Aretas,  the  king,  kept 
watch  over  the  city  with  a  garrison,  purposing  to  apprehend 
me,  and  I  was  let  down  by  the  wall,  through  a  window,  in  a 
basket,  and  thus  [not  by  my  strength,  but  by  my  weakness] 
xii.  1  I  escaped  his  hands.    It  is  not  for  me,  then,  to  boast.69 

But  I  will  come  also  to  visions  and  revelations  of  the  Lord. 

2         I  know7o  a  man  who  was  caught  up  fourteen  years  ago 

(whether  m  the  body  or  out  of  the  body  I  cannot  tell;    God 


28 

29 

30 
31 

32 
33 


"Not  ''those  things  that  are 
without"  as  in  A.  V. 

«5For  this  meaning  of  the 
word  compare  Acts  xxiv.  12. 
If  we  adopt  another  reading, 
which  has  the  greater  weight 
of  existing  MSS.  in  its  favor, 
but  patristic  authority  against 
It,  the  meaning  will  be  nearly 
the  same;  see  Canon  Stanley's 
note. 

"This  solemn  oath,  affirming 
his  veracity,  probably  refers  to 
the  preceding  statements  of  his 
labors  and  dangers.  Compare 
Gal.  i.  20.  If,  however,  we 
should  suppose  that  the  next 
two  verses  were  originally  in- 
tended to  be  the  beginning  of  a 
narrative  of  all  his  sufferings 
from  the  beginning,  then  we 
might  refer  the  asseveration  to 
such  intended  narrative. 

«9We  prefer  the  reading  of 
the  Textus  Receptus  (which  is 
also  adopted  by  Chrysostom  and 
by  Tischendorf)  to  that  of  the 
Vatican  Manuscript,  adopted  by 
Lachmann.  On  the  other  hand, 
for  what  follows  we  take  Lach- 
mann's  reading,  on  the  autbgr- 


ity  of  the  Codex  Vaticanus,  in- 
stead of  the  Textus  Receptus. 
The  whole  passage  is  most  per- 
plexing, from  the  obscurity  of 
its  connection  with  what  pre- 
cedes and  what  follows.  Why 
did  St.  Paul  mention  his  escape 
from  Damascus  in  so  much  de- 
tail ?  Was  it  merely  as  an  event 
ignominious  to  himself?  This 
seems  the  best  view,  but  it  is 
far  from  satisfactory.  There 
is  something  most  disappoint- 
ing in  his  beginning  thus  to  re- 
late in  detail  the  first  in  that 
series  of  wonderful  escapes  of 
which  he  had  just  before  given 
a  rapid  sketch,  and  then  sud- 
denly and  abruptly  breaking 
off ;  leaving  our  curiosity 
roused  and  yet  ungratified.  We 
cannot  agree  with  De  Wette  in 
considering  the  Damascene  es- 
cape to  be  introduced  as  the 
climax  of  all  the  other  perils 
mentioned,  nor  in  referring  to 
it  the  solemn  attestation  of  v. 
31. 

■^"The  mistranslation  of  the 
verb  in  A.  V.  (knew  for  know) 
very  seriously  affects  the  sense  ; 
nor  is  there  any  thing  in  the 
Greek  corresponding  to  "about." 


SECOND  EPISTLE  TO  THE  CORINTHIANS.       73 

xii. 

knoweth),  caught  up,  I  say,  in  the  power  of  Christ,7i  even  to 
the  third  heaven.    And  I  know  that  such  a  man  (whether  in       3 
the  body  or  out  of  the  body  I  cannot  tell;    God  knoweth) 
was  caught  up  into  Paradise,72  and  heard  unspeakable  words,       4 
which  it  is  not  lawful  for  man  to  utter.    Of  such  a  man  I  will       5 
boast ;    but  of  myself  I  will  not  boast,  save  in  the  tokens  of 
my  weakness.     If  I  should  choose  to  boast,  I  should  not  be       6 
guilty  of  empty  vanity,  for  I  should  speak  the  truth;    but  I 
forbear  to  speak,  that  I  may  not  cause  any  man  to  think  of 
me  more  highly  than  when  he  sees  my  deeds  or  hears  my 
teaching.73     And  lest,  through  the  exceeding  greatness  of       7 
these  revelations,  I  should  be  lifted  up  with  pride,  there  was 
given  me  a  thorn  in  the  flesh,74  a  messenger  of  Satan,  to 
buffet  me,  to  keep  down  my  pride.     And  thrice  I  -besought       8 
.the  Lord75  concerning  it,  that  it  might  depart  from  me.    But       9 
He  hath  said  to  me,  *  *  My  grace  is  sufficient  for  thee ;   for  my 
strength  is  mighty^s  in  weakness."     Most  gladly,  therefore, 
will  I  boast  rather  in  my  weakness  than  in  my  strength,  that 
the  strength  of  Christ  may  rest  upon  me,  and  dwell  in  meJ'^ 
Therefore  I  rejoice  in  signs  of  weakness,  in  outrage,  in  ne-     10 
cessities,  in  persecutions,  in  straitness  of  distress,  endured 
for  Christ;    for  when  I  am  weak,  then  am  I  strong.^s 

I  have  been  guilty  of  folly,  but  you  forced  me  to  it;    for     11 
I  ought  myself  to  have  been  commended  by  you :    for  I  came 
no  whit  behind  your  super-eminent^s  Apostles,  though  I  be 
of  no  account.    The  marks,  at  least,  of  an  Apostle  were  seen     12 
in  the  deeds  which  I  wrought  among  you,  in  signs,  and  won- 
ders, and  miracles,  with  steadfast  endurance  of  persecution.so 

"^^We  take   "in   Christ"  with  curate   translation.      See  Prof, 

"caught  up,"  which  would  have  Stanley's   note  on  the  passage, 

come     immediately     after     the  A   painful    bodily    infirmity    is 

date,  had  it  not  been  intercept-  meant.     See  Gal.  iv.  13,  14. 

ed   by   the    parenthetic    clause.  "That  is,  the  Lord  Jesus,  as 

To  translate  "a  Christian  man"  appears  by  "Christ"  in  the  next 

(as    some    commentators    have  verse. 

done)     is    hardly    justified    by  ''^Has  its  full  development. 

such    analogies    as    "they   that  "The     full     meaning    is,     to 

are  in  Christ."  come  to  a  place  for  the  purpose 

"Compare  Luke  xxiii.  43,  To-  of  fixing  one's  tent  there.  Cora- 
day  Shalt  thou  be  with  me  in  pare  (with  the  whole  verse) 
Paradise,  and  Rev.  ii.  7.  iv.  7. 

'^He  alludes  to  the  low  opin-  "i.  e.  the  more  he  was  de- 
ion  expressed  by  his  adversa-  pressed  by  suffering  and  perse- 
ries  at  Corinth  of  his  personal  cution,  the  more  was  he  enabled 
qualifications  and  teaching ;  to  achieve  by  the  aid  of  Christ, 
compare  x.  10.  See  a  very  striking  sermon  of 

''^The  original  is  perhaps  not  A.  Monod   (in  his  Discours  sur 

adequately   represented   by   the  St.  Paul)  on  this  text, 

word  thorn,  although  the  thorns  '^»See  note  on  xl.  5. 

of  the  East  are  far  more  for-  ^oThe  word  here  (in  St.  Paul's 

midable  than  those  of  England.  language)   means  steadfastness 

Stake  is  proljably  a  more  ac-  under  persecution,  Some  of  t&e 


74         THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

xii. 

13  WTierein  had  you  the  disadvantage  of  other  churches,  un- 
less, indeed,  that  I  did  not  burden  you  with  my  own  mainte- 

14  nance?  forgive  me  this  wrong.  Behold  I  am  now  for  the 
third  timesi  preparing  to  visit  you,  and  I  purpose  to  cast  no 
burden  upon  you;  for  I  seek  not  your  substance,  but  your- 
selves.    Since  children  should  not  lay  up  wealth  for  parents, 

15  but  parents  for  children.  Nay,  rather,  most  gladly  will  I 
spend,  yea,  and  myself  be  spent,  for  your  souls,  though  the 
more  abundantly  I  love  you,  the  less  I  be  loved. 

16  But  though  it  be  granted  that  I  did  not  burden  you  my- 
self, yet  perchance  this  was  my  cunning,  whereby  I  entrapped 

17  your  simplicity.    Did  I  defraud  you  of  your  wealth  by  some 

18  of  the  messengers  whom  I  sent  to  you?  I  desired  Titus  to 
visit  you,  and  with  him  I  sent  the  brother,  his  fellow-traveller. 
Did  Titus  defraud  you?  Did  we  not  act  in  the  same  spirit! 
Did  we  not  walk  in  the  same  steps? 

19  Do  you   again   imagine  that  it  is  before  ^ 

you  I  defend  myself?     Nay,  before  God  I    He  warns  the 
speak,  in  Christ ;    but  all,  beloved,  for  your    j^^^^li  ^^f. 

20  sakes,  that  you  may  be  built  up.  For  I  fear  nority  that  he 
lest  perchance  when  I  come  I  should  find  ^^^^  be  con- 
you  not  such  as  I  could  wish,  and  that  you  pun/^h  them  if 
also  should  find  me  other  than  you  desire.  I  they  persist  in 
fear  to  find  you  full  of  strife,  jealousies,  ^^^^^  disobedi- 
passions,   intrigues,82    slanderings,   back-bit- 

21  ings,  vaunting,  sedition.  I  fear  lest,  when  I  come,  my  God 
will  again  humble  me^^  by  your  faults,  and  I  shall  mourn 
over  many  among  those  who  have  sinned  before,8*  and  who 
have  not  repented  of  the  uncleanness,  and  fornication,  and 
wantonness  which  they  committed. 

xiii.  1       I  now  come  to  you  for  the  third  time.85     ''Out  of  the 
mouth  of  two  or  three  witnesses  shall  every  word  he  con- 
2     firmed. "^6     1  have  warned  you  formerly,  and  I  now  fore- 
persecutions  referred  to  are  re-       Prof.  Stanley  (who  ignores  the 
corded  in  Acts  xviii.  intermediate  visit)  can  only  get 

*'See  note  on  xiii.  ].  over  this  argument  by  suppos- 

s^For  the  word  here,  see  note        ing  that  St.  Paul  is  here  "reck- 
on Rom.  ii.  8.  oning  his  Second  Epistle  as  vir- 

83Literally,    humble  me  in  re-       tually  a  second  visit."      (Stan- 
spect  of  you.  ley's  Corinthians,  vol.  ii.  265.) 

8*Sinned    "before:"     viz.    be-  scDeut.   xix.    15    (from   LXX. 

fore  my  last  visit.  nearly  verbatim),  meaning,  "I 

85"This  third  time  I  am  coru-  will  judge  not  without  exami- 
ing  to  you."  This  could  scarce-  nation,  nor  will  I  abstain  from 
ly  mean  merely,  "I  am  for  the  punishing  upon  due  evidence." 
third  time  preparing  to  visit  Or  else  (perhaps),  "I  shall  nq^ 
you,"  although  2  Cor.  xii.  1-i  assuredly  t^\^\  nay  threats,"- 
wii^fet  imply  no  more  than  that. 


BECOND  EPISTLE  TO  THE  CORINTHIANS.       75 


warn  you,  as  whenST  I  was  present  the  second  time,  so  now, 
while  I  am  absent,  saying  to  those  who  had  sinned  before 
[my  last  visit],  and  to  all  the  rest  of  the  offenders, — "If  I 
come  again  I  will  not  spare. '  '^s  Thus  you  shall  have  the 
proof  you  seek  of  the  power  of  Christ,  who  speaks  in  me;  for 
He  shows  no  weakness  towards  you,  but  works  mightily 
among  you.  For  although  He  died  upon  the  cross  through 
the  weakness  of  the  flesh,89  yet  now  He  lives  through  the 
power  of  God.  And  so  I,  too,  share  the  weakness  of  His 
body; 90  yet  I  shall  share  also  the  power  of  God,  whereby 
He  lives,  whensi  I  come  to  deal  with  you.  Examine^-  [not 
me,  but]  yourselves,  whether  you  are  truly  in  the  faith;  put 
yourselves  to  the  proof  [concerning  Christ's  presence  with 
you  which  ye  seek  in  me].  Know  ye  not  of  your  own  selves, 
that  Jesus  Christ  is  dwelling  in  you  ?  unless,  perchance,  when 
thus  proved,  you  fail  to  abide  the  proof.93  But  I  hope  you 
will  find  that  I,  for  my  part,  abide  the  proof. 9*  Yet  I  pray 
to  God  that  you  may  do  no  evil;9-'>  desiring  not  that  my  own 
power  may  be  clearly  proved,  but  that  you  may  do  right,  al- 
though I  should  seem  unable  to  abide  the  proof;    for  I  have 


"This  passage,  in  which  the 
word  for  "I  write"  is  omitted 
by  the  best  MSS.,  seems  con- 
clusive for  the  intermediate 
journey.  What  would  be  the 
meaning  of  saying,  "I  forewarn 
you  as  if  I  were  present  the 
second  time,  now  also  while  I 
am  absent"?  which  is  the 
translation  that  we  must  adopt 
if  we  deny  the  intermediate 
visit.  Also  the  "they  who  had 
sinned  before"  contrasted  with 
the  "all  the  rest"  (v.  2),  seems 
Inexplicable  except  on  this  hy- 
pothesis. 

^^The  conjunction  here  (as 
frequently)  is  equivalent  to  a 
mark  of  quotation. 

sBThe  word  here  properly 
means  weakness  of  the  body. 

""This  is  another  reference  to 
the  disparaging  reflections  (see 
X.  10)  cast  upon  him  by  his 
Corinthian  opponents.  He  says 
virtually,  "You  say  that  I  am 
weak  in  bodily  presence,  and 
contemptible  in  personal  ac- 
complishments ;  so  also  Christ 
was  weak  in  the  flesh,  and  suf- 
fered a  shameful  death  upon 
the  cross ;  yet  He  triumphed 
over  His  adversaries,  and  now 
shows    His    victorious    power; 


and  so  shall  I  do,  in  the  same 
strength."  The  sentiment  is 
the  same  as  in  iv.  10. 

»i"Towards  you."  The  literal 
English  of  the  above  passage  is 
as  follows :  For  if  He  was 
crucified  through  weakness,  yet 
He  lives  through  the  poicer  of 
God;  for  I  also  am  iveak  in 
Him.  but  I  shall  live  with  Him, 
through  the  power  of  God  to- 
wards you. 

^2"Proof"  and  "prove"  would 
give  the  verbal  connection  be- 
tween V.  3  and  v.  5. 

8^The  Greek  means,  to  fail 
when  tested  ;  this  was  the  orig- 
inal meaning  of  the  English  to 
be  reprobate  (A.  V.).  Observe 
here,  again,  the  reference  to 
the  context  (see  preceding 
note).  A  paronomasia  on  the 
same  words  occurs  Rom.  i.  28. 

»*Viz.  the  proof  that  Christ's 
power  is  with  me. 

8'This  may  be  translated  (as 
it  is  by  Grotius  and  Billroth, 
and  was  in  our  former  edition), 
"that  I  may  not  harm  you;" 
for  the  verb  used  here  some- 
time? takes  a  double  accusative 
in  N.  T.  ;  e.  g.  Matt,  xxvii.  22. 
Yet  this  construction  so  seldom 
occurs,  that  it  seems  better  to 


76   '    THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iii. 

BO  power  against  tne  truth,  but   only  for  the  truth's  de- 

9     fence.    I  rejoice,  I  say,  when  I  am  powerless  [against  you], 

and  you  are  strong;    yea,  the  very  end  of  my  prayers  is  your 

10  perfect  reformation.  Therefore  I  write  tliis  to  you  while 
absent,  that,  when  present,  I  may  not  deal  harshly  with  you 
in  the  strength  of  that  authority  which  the  Lord  has  given, 
me,  not  to  cast  downss,  but  to  build  up. 

11  Finally,  brethren,  farewell.     Eeform  what 

is  amiss  in  yourselves,97  exhort  one  another,    Conclusion, 
be  of  one  mind,  live  in  peace;    so  shall  the  God  of  love  and 

12  peace  be  with  you.     Salute  one  another  with  the  kiss  of 

13  holiness.98    All  the  saints  here  salute  you. 

14  The  grace  of  the  Lord  Jesus  Christ,  and 

the  love  of  God,  and  the  communion  of  the    Autograph 
Holy  Spirit,  be  with  you  all.99  benediction. 

adopt  the  more  obvious  mean-  »^The  substantive  correspond- 
ing, although  it  does  not  so  ing  to  this  verb  is  found  in 
clearly  suit  the  context.  verse  9  ;    and  see  1  Cor.  i.  10. 

""Compare    x,    8.      [And    see  >**See  note  on  1  Thess.  v.  25. 

note  on  x.  6.     This  is  the  last  »»The    "Amen"   is   not   found 

echo  of  the  military  allegory ;  in  the  best  MSS. 
but  with  the  threatening  turn- 
ed into  encouragement. — h.] 


Defence  of  his 
independent 
apostolic  au- 


EPISTLE  TO  THE  GALATIANS.i 

i 
PAUL,  an  Apostle,  sent  not  from  men  nor       1 
by  man,  but  by  Jesus  Christ,  and  God  the 
Father,  who  raised  Him  from  the  dead; — 


»The  date  of  this  Epistle  can- 
not be  so  clearly  demonstrated 
as  that  of  most  of  the  others ; 
but  we  conclude  that  it  was 
written  at  the  time  assumed  in 
the  text  on  the  following 
grounds : — 

1st.  It  was  not  written  till 
after  St.  Paul's  second  visit  to 
the  Galatians.  This  is  proved 
(A)  by  his  speaking  of  their 
conversion  as  having  occurred 
at  his  first  visit  (iv.  13)  ;  im- 
plying that  he  had  paid  them  a 
second  visit.  (B)  (iv.  16)  : 
"Am  I  now  become  your  ene- 
my by  speaking  truth  among 
you?"  implies  that  there  had 
been  a  second  visit  in  which  he 
had  offended  them,  contrasted 
with  the  first  when  he  was  so 
welcome. 

2dly.  It  is  maintained  by 
many  eminent  authorities  that 
it  was  written  soon  after  his 
second  visit.  This  St.  Paul 
(they  argue)  expressly  says; 
he  marvels  that  the  Galatians 
are  so  soon  (i.  6)  forsaking  his 
teaching.  The  question  is  (ac- 
cording to  these  writers),  with- 
in what  interval  of  time  would 
it  have  been  possible  for  him 
to  use  this  word  "soon"?  Now 
this  depends  on  the  length  of 
their  previous  Christian  life ; 
for  instance,  had  St.  Paul 
known  them  as  Christians  for 
twenty  years,  and  then  after  an 
absence  of  four  years  heard  of 
their  perversion,  he  might  have 
said  their  abandonment  of  the 
truth  was  marvellously  soon 
after  their  possesion  of  it ;  but 
if  they  had  been  only  converted 
to  Christianity  for  three  years 
before  his  second  visit  (as  was 
really  the  case),  and  he  had 
heard  of  their  perversion  not 
till  four  years  after  his  second 
visit,  he  could  scarcely,  in  that 
case,  speak  of  their  perversion 
as  having  occurred  soon  after 


they  had  been  in  the  right  path, 
in  reference  to  the  whole  time 
they  had  been  Christians.  He 
says  virtually,  "You  are  wrong 
now :  you  were  right  a  short 
time  ago."  The  natural  im- 
pression conveyed  by  this  lan- 
guage (considering  that  the 
time  of  their  previous  stead- 
fastness in  the  true  faith  was 
only  three  years  altogether) 
would  certainly  be,  that  St. 
Paul  must  have  heard  of  their 
perversion  within  about  a  year 
from  the  time  of  his  visit.  At 
that  time  he  was  resident  at 
Ephesus,  where  he  would  most 
naturally  and  easily  receive  ti- 
dings from  Galatia.  Hence 
they  consider  the  Epistle  to 
have  been  written  at  Ephesua 
during  the  first  year  of  St. 
Paul's  residence  there.  But  in 
answer  to  these  arguments  it 
may  be  replied,  that  St.  Paul 
does  not  say  the  Galatians  were 
perverted  soon  after  his  own 
last  visit  to  them.  His  words 
are,  in  fact,  "I  wonder  that  you 
are  so  quickly  shifting  your 
ground."  The  same  word  is 
used  in  2  Thess.  ii.  2,  where 
he  exhorts  the  Thessolonians 
"not  rashly  to  let  themselve  be 
shaken  ;"  where  the  adverb  re- 
fers not  so  much  to  the  ti^ne  as 
to  the  manner  in  which  they 
were  affected,  like  the  English 
hastily.  But  even  supposing  it, 
in  Gal.  i.  6,  to  refer  simply  to 
time,  and  to  be  translated 
quickly  or  soon,  we  still  (if  we 
would  fix  the  date  from  it) 
must  ask,  "quickly  after  what 
event,," — "soon  after  what 
event?"  And  it  is  more  nat- 
ural (especially  as  the  verb  is 
in  the  present  tense)  to  under- 
stand "soon  after  the  entrance 
of  the  Judaizing  teachers,"  than 
to  understand  "soon  after  my 
last  visit." 

Hence  there  seems  nothing  in 


78         THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


with  all  the  brethrens  in  my  company:    To 
Churches  of  Galatia. 

Grace  be  to  you  and  peace  from  God  our 
Father,  and  our  Lord  Jesus  Christ;  who 
gave  himself  for  our  sins,  that  He  might  de- 
liver us  from  this  present  evil  world,  accord- 
ing to  the  will  of  our  God  and  Father;  to 
whom  be  glory,  even  unto  the  ages  of  ages. 
Amen. 


thority  against 
the  Judaizing 
teachers,   and 
historical 
proofs   that  his 
commission 
was  not  de- 
rived from  the 
other  Apostles. 


this  adverb  to  fix  the  date  of 
the  Epistle ;  nor  is  there  any 
other  external  evidence  of  a  de- 
cisive nature  supplied  by  the 
Epistle.     But, 

3dly.  The  internal  evidence 
that  the  Epistle  was  written 
nearly  at  the  same  time  with 
that  to  the  Romans  is  exceed- 
ingly strong.  Examples  of  this 
are  Rom.  viii.  15  compared 
with  Gal.  iv.  6,  Rom.  vii.  14-25 
compared  with  Gal.  v.  17,  Rom. 
i.  17  compared  with  Gal.  iii. 
11,  and  the  argument  about 
Abraram's  faith  in  Rom.  iv. 
compared  with  Gal.  iii.  But 
the  comparison  of  single  pas- 
sages does  not  so  forcibly  im- 
press on  the  mind  the  parallel- 
ism of  the  two  Epistles,  as  the 
study  of  each  Epistle  as  a 
whole.  The  more  we  examine 
them,  the  more  we  are  struck 
by  the  resemblance ;  and  it  is 
exactly  that  resemblance  which 
would  exist  between  two  Epis- 
tles written  nearly  at  the  same 
time,  while  the  same  line  of  ar- 
gument was  occupying  the  writ- 
er's mind,  and  the  same  phrases 
and  illustrations  were  on  his 
tongue.  This  resemblance,  too, 
becomes  more  striking  when  we 
remember  the  very  different 
circumstances  which  called 
forth  the  two  Epistles  ;  that  to 
the  Romans  being  a  deliberate 
exposition  of  St.  Paul's  the- 
ology, addressed  to  a  Church 
with  which  he  was  personally 
unacquainted;  that  to  the  Ga- 
latians  being  an  indignant  re- 
buke, written  on  Hie  urgency 
of  the  occasion,  to  check  the 
perversion  of  his  children  in 
the  faith. 

This  internal  evidence,  there- 
fore, leads  us  to  suppose  that 


the    Epistle    to    the    Galatians 
was     written     within     a     few 
months  of  that  to  the  Romans ; 
and    most   probably,    therefore, 
from  Corinth  during  the  pres- 
ent   visit     (although    there    is 
nothing  to  show  which   of   the 
two    was    written    the    first). 
The  news  of  the  arrival  of  the 
Judaizers     in     Galatia     would 
reach   St.  Paul  from  Ephesus ; 
and    (considering  the  commer- 
cial relations  between   the  two 
cities)   there  is  no  place  where 
he  would  be  so  likely  to  hear 
tidings    from    Ephesus    as    at 
Corinth.     And  since,  on  his  ar- 
rival   at    the    latter    city,     he 
would  probably  find  some  intel- 
ligence   from   Ephesus   waiting 
for  him,  we  have  supposed,  in 
the  text,  that  the  tidings  of  the 
perversion  of  Galatia  met  him 
thus  on  his  arrival  at  Corinth. 
^Some  of  these   "brethren  in 
St.   Paul's   company"   are  enu- 
merated in  Acts  XX.  4  :   Sopater 
of  Bercea  ;    Aristarchus  and  Se- 
cundus  of  Thessalonica  ;    Gaius 
of     Derbe ;     Timotheus ;      and 
Tychicus  and  Trophimus  from 
Proconsular  Asia.   The  junction 
of    their    names    with    that    of 
Paul   in  the  salutation  of  this 
Epistle,    throws    light    on    the 
junction  of  the  names  of  Timo- 
theus, Sosthenes,  Silvanus,  &c., 
with  Paul's  in  the  salutation  at 
the  head   of  some   other  Epis- 
tles ;    showing  us  more  clearly 
that  these  names  were  not  join- 
ed with  that  of  St.  Paul  as  if 
they  were  joint  authors  of  the 
several     Epistles     referred     to. 
This   clause    also    confirms   the 
date   we   have   assigned  to  the 
Epistle,  since  it  suits  a  period 
when  he  had  an  unusual  num- 
ber  of   travelling   companions, 


EinSTLE   TO  THE   GALATIANS.  79 

I  marvel  that  you  are  so  soon  shiftings  your  ground,  and       6 
forsaking  Ilini*  who  called  you"'  in  the  grace  of  Christ,  for  a 
new  Glad-tidings;    which  is  nothing  else*^  but  the  device  of       7 
certain  men  who  are  troubling  you,  and  who  desire  to  pervert 
the  Glad-tidings  of  Christ.    But  even  though  1  myself,  or  an       8 
angel  from  heaven,  should  declare  to  you  any  other  Glad- 
tidings  than  that  which  I  declared,  let  him  be  accursed.    As  I       9 
have  said  before,  so  now  I  say  again,  if  any  man  is  come  to 
you  with  a  Glad-tidings  different  from  that  which  you  re- 
ceived before,  let  him  be  accursed.     Think  ye  that  man's^     10 
assent,  or  God's,  is  now  my  object?  or  is  it  that  I  seek  favor 
with  men?     Nay,  if  I  still  sought  favor  with  men,  1  should 
not  be  the  bondsman  of  Christ. 

For  I  certify  you,  brethren,  that  the  Glad-tidings  which  I     11 
brought  you  is  not  of  man's  devising.    For  I  myself  received     12 
it  not  from  man,  nor  was  it  taught  me  by  man's  teaching, 
but  by  the  revelation  of  Jesus  Christ.     For  you  have  heard     13 
of  my  former  behavior  in  the  days  of  my  Judaism,  how  I 
persecuted  beyond  measure  the  Church  of  God,  and  strove^ 
to  root  it  out,  and  outran  in  Judaism  many  of  my  own  age     14 
and  nation,  being  more  exceedingly  zealous^  for  the  tradi- 
tions of  my  fathers.     But  when  it  pleased  Him  who  set  me     15 
apartio  from  my  mother's  womb,  and  called  me  by  His  grace, 
to  reveal  His  Son  in  me,  that  I  might  proclaim  His  Glad-     16 
tidings  among  the  Gentiles,  I  did  not  take  counsel  with  flesh 
and  blood,  nor  yet  did  I  go  up  to  Jerusalem  to  those  who     17 
were  Apostles  before  me,  but  I  departed  irftmediately  into 
Arabia,ii   and  from  thence   returned  to   Damascus.     After     18 

in  consequence  of  the  collection  2  Cor.  v.  11 ;   and  for  the  words, 

which  they  and  he  were  jointly  compare  Col.  iii.   22,     His  an- 

to  bear  to  Jerusalem.     See  the  swer    is,    that,    had    popularity 

last  chapter.  and  power  been  his  object,  he 

3For  the  translation  of  this,  would  have  remained  a  mem- 
see  the  note  on  the  date  of  this  ber  of  the  Sanhedrin.  The  ad- 
Epistle,   above.  verbs  of  time  mark  the  refer- 

*"Him  icho  called  you."     St.  ence   to   this   contrast    between 

Paul  probably  means  God.   Com-  his    position    before    and    since 

pare  Rom.  ix.  24.  his  conversion.     Compare  chap. 

^"In    the    grace    of    Christ."  v.  11. 

The    preposition     here     cannot  ^'Tbe  verb  is  in  the  imperfect, 

mean      into;      Christians     are  ^This   term    ("Zealot")    was, 

called  to  salvation  in  the  grace  perhaps,  already  adopted  (as  it 

of  Christ.  was     not    long     after,     Joseph. 

^The      Authorized  ,  Version  War,  iv.  6)  by  the  Ultra-Phari- 

"%chich    is    not    another,"    does  saical  party.    Cf.  Acts.  xxi.  20. 

not  correctly  represent  the  orig-  "Compare   Rom.   i.   1. 

inal  ;    the  word  translated  "an-  ^^The  immediately  belongs  to 

other"   being   not  the   same   iu  departed,  as  if  it  were  printed 

the  two  verses  immediately    (T    conferred    not 

■^This  alludes  to  the  accusa-  .    .    .    but)    departed. 
tions  brought  against  him.  Also 


19 


80        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

wards,  when  three  years  had  passed,  I  went  up  to  Jerusalem, 
that  1  might  know  Cephasis  and  with  him  I  remained  fifteen 
days;     but   other   of  the   Apostles   saw   I   none,   save   only 

20  James,i4  the  brother  of  the  Lord.  (Now  in  this  which  I 
write  to  you,  behold  I  testify  before  God  that  I  lie  not.) 

21  After  this  I  came  into  the   regions   of  Syria  and  Cilicia; 

22  but  I  was  still  unknown  by  face  to  the  Churches  of  Christ 

23  in  Judaea:  tidings  only  were  brought  them  from  time  to 
time,i6  saying,  ''He  who  was  once  our  persecutor  now  bears 
the  Glad-tidings  of  that  Faith,  wluch  formerly  he  labored 

24  to  root  out. ' '    And  they  glorified  God  in  me. 
ii.  1.         Then    fourteen   years    after,    I    went   up 

again  to  Jerusalem  with  Barnabas,  and  took    The  council  of 

2  Titus  with  me  also.     At  that  time  I  went  up    Jerusalem. 

in  obedience  to  a  revelation,  and  I  communicated  to  the 
brethren  in  Jerusalemis  the  Glad-tidings  which  I  proclaim 
among  the  Gentiles;  but  to  the  chief  brethren  I  communi- 
cated it  privately;  10    lest  perchance  my  labors,  either  past 

3  or  present,  might  be  fruitless.20  Yet  not  even  Titus,  my 
own  companion   (being  a  Greek),  was  compelled  to  be  cir- 

4  cumcised.  But  this  communications!  [with  the  Apostles  in 
Judaea]  I  undertook  on  account  of  the  false  brethren  who 
gained  entrance  by  fraud,  for  they  crept  in  among  us  to 
spy  out  our  freedom22   (which  we  possess  in  Christ  Jesus) 

5  that  they  might  enslave  us  under  their  own  yoke.    To  whom 

^Cephas,   not    Peter,    is    the  ences  preceding  the  public  as- 
reading      of      the      best      MSS,  sembly  of  the  Church, 
throughout  this  Epistle,  as  well  ^oLiterally,    lest  perchance  I 
as  in  the  Epistles  to  Corinth  ;  should  be  running,  or  had  run, 
except  in  one  passage,  Gal.   ii.  in  vain. 

7,  8.  St.  Peter  was  ordinarily  ^igojjjej-jjijjg  j^^g^.  ^^  supplied 
known  up  to  this  period  by  the  here  to  complete  the  sense; 
Syro-Chaldaic  form  of  his  name  we  understand  "communicated" 
(the  name  actually  given  by  from  v.  2  ;  others  supply  "was 
our  Lord),  and  not  by  its  not  circumcised,"  "but  I  re- 
Greek  equivalent.  It  is  re-  fused  to  circumcise  him  (which 
markable  that  he  himself,  in  otherwise  I  •would  have  done) 
his  Epistles,  uses  the  Greek  on  account  of  the  false  breth- 
form,  perhaps  as  a  mark  of  his  ren,  that  I  might  not  seem  to 
antagonism  to  the  Judaizers,  yield  to  them."  Others  again 
who  naturally  would  cling  to  supply  "was  circumcised," 
the  Hebraic  form.  which  gives  an  opposite  sense. 

"See  note  on  1  Cor.  ix.  5.  The  interpretation  here  adopt- 

i«Lit.      "They     continued    to  ed  agrees  best  with  the  narra- 

hear."  tive  in  Acts  xv. 

""To   them."      Compare  the  ^ayj^    f^oj^  ^jjg  ordinances  of 

preceding  verse.  the  Mosaic  law. 

i®On    th«se    private    confer- 


EPISTLE   TO  THE  GALATIANS.  &1 

ii. 

I  yielded  not  the  submission  they  demanded; ^3  no,  not  for 
an  hour;  that  the  truth  of  the  Glad-tidings  might  stand  un- 
altered for  your  benefit. 

But  from  those  who  were  held  in  chief  reputation — ^it  mat-       6 
ters  not  to  me  of  what  account  they  were, — God  is  no  re- 
specter of  persons — those    (I  say)   who  were  the  chief  in 
reputation  gave  me  no  new  instruction ;   but,  on  the  contrary,       7 
when  they  saw  that  I  had24  been  charged  to  preach  the  Glad- 
tidings  to  the  uncircumcised,  as  Peter  to  the  circumcised  (for       8 
He  who  wrought  in  Peter  for  the  Apostleship  of  the  circum- 
cision wrought  also  in  me  for  the  Gentiles),  and  when  they       9 
had  learned  the  grace  which  had  been  given  me, — James, 
Cephas,  and  John,  who  were  accounted  chief  pillars,  gave  to 
me  and  Barnabas  the  right  hand  of  fellowship,  purposing 
that  we  should  go  to  the  Gentiles,  and  they  to  the  Jews; 
provided  only,  that  we  should  remember  the  poor,25  which  I     10 
have  &,ccordingly26  endeavored  to  do  with  diligence. 

But  when  Cephas  came  to  Antioch,  I  with-     11 
Anti^h  ^  ^*         stood  him  to  the  face,  because  he  had  in- 

curred27    reproach;     for  before  the   coming     12 
of  certain  [brethren]   from  James,  he  was  in  the  habit  of 
eating  with  the  Gentiles;    but  when  they  came,  he  began  to 
draw  back,  and  to  separate  himself  from  the  Gentiles,  for 
fear  of  the  Jewish  brethren.     And  he  was  joined  in  his  dis-     13 
simulation  by  the  rest  of  the  Jews  [in  the  Church  of  An- 
tioch], so  that  even  Barnabas  was  drawn  away  with  them  to 
dissemble  in  like  manner.     But  when  I  saw  that  they  were     14 
walking  in  a  crooked  path,28  and  forsaking  the  truth  of  the 
Glad-tidings,  I  said  to  Cephas  before  them  all,  "If  thou, 
being  born  a  Jew  art  wont  to  living  according  to  the  customs 

"The     article     implies     this  used   for   the  perfect  in  N.   T. 

meaning.  Yet    Mr.    Ellicott    himself    re- 

2*The     perfect    is     used    be-  peatedly    translates    the    aorist 

cause     the     charge     still     con-  as  perfect,  for  example  in  Gal. 

tinued.  i-   13,  iii,  3,  iii.  27,  and  many 

25Namely,  the  poor  Christians  other  passages.  For  the  proofs 
in  Judcea.  We  have  seen  in  the  o^  this  use  of  the  aorist,  see 
preceding  chapters  how  fully  notes  on  2  Cor.  vii.  2,  and  Rom. 
St.  Paul  had  carried  out  this  v.  5.]  For  the  phrase  trans- 
part  of  his  agreement.  ^^ted  accordingly   (to  which  it 

26The  A.  V.  here  is  probably  is  nearly  equivalent),  compare 

incorrect.        The     aorist     here  2  Cor.  ii.  3,  and  Phil,  i,  6. 
seems  to  be  used  for  the  per-  "Ti^e   remarkable  expression 

feet,    as    it   often    is    in    N.    T.  here   is    not   equivalent   to   the 

[Mr,  Ellicott,  in  his  very  valu-  Authorized      translation,      "he 

able  commentary  on  Galatians,  toas   to   be    blamed."      For  the 

disputes    this,    and    even    calls  history,  see  Ch.  VII. 
the  above   assertion    "an   over-  ^s-phe  Greek  verb,  found  only 

sight."     He  expresses  his  opin-  here,     means     to     walk    in    a 

ion    that   the    aorist    is    never  straight  path. 


82 


THE  LIFE  AND  EPISTLES  OiP  ST.  PAUL. 


15 


16 


37 


18 


19 
20 


21 


The    Jewish 
believers   had 
renounced    the 
righteousness 
of  the  law. 


of  the  Gentiles,  and  not  of  the  Jews,  how 

is  it  that  thou  eonstrainest  the  Gentiles  to 

keep  the  ordinances  of  the  Jews?     We  are 

Jews  by  birth,  and  not  unhallowed  Gentiles; 

yet,29  knowing  that  a  man  is  not  justified 

by  the  works  of  the  Law,  but  by  the  faith  of  Jesus  Christ 

^^e  ourselves  also  have  put  our  faith  in  Christ  Jesus   that  we 

might  .^justified  by  the  faith  of  Christ,  and  not  by  the 

h.^^^^^'^l  '^''^  ""^^^  '''^^°^  *^  ^^  J"«t^fie<i  i°  Christ,  we 
have  indeed  reduced32  ourselves  also  to  the  sinful  state  of 

rdtTdlL^^^^"^^^  '^  ^^^^*  *^-  ^  minister  ^flinl 
For  if  I  again  build  up  that  [structure  of  the  Law! 
which  I  have  overthrown,  then  I  represent  myself  as  a  trans- 
gressor. Whereas35  i,  through  the  operationse  of  the  Law 
became  dead  to  the  Law,  that  I  might  live  to  God  I  am 
crucified  with  Christ;  it  is  no  more  I  that  Kve,  bui  Chr's^ 
IS  living  in  me;37  and  my  outward  Hfe  which  s  ill  remaps 
ILl^Tf"  faith  of  the  Son  of  God,  who  loved  me  and  gave 
himself  for  me.  I  frustrate  not  God's  gift  of  grace  Hike 
those  who  seek  righteousness  in  the  Law];  for  ff  the  Law 
can  make  men  righteous,  then  Christ  died  in  vain 


.V,  ^Y^  ^°"°^  Tischendorf  and 
the  best  MSS. 

3ops.  cxliii.  2  (LXX.)  ;  quot- 
ed also  more  fully,  Rom.  iii   20 

*i,^'7^®x.^°^^*^^"^t*oii     is    like 
that  in  Rom.  ix.  22. 

32Literally,  bee^i  found  sin- 
ners ourselves,  as  well  as  other 
men. 

^^  ^"Unhallowed."  Compare 
unhallowed  Gentiles"  above. 
34Neander  thinks  that  the 
17th  verse  also  ought  to  be  in- 
cluded m  the  speech  of  St.  Paul 
and  much  might  be  said  in  fa- 
vor of  his  view.  Still,  on  the 
whole,  we  think  the  speech  more 
naturally  terminates  with  v  16 
The  hypothesis  in  v.  17  is  that 
of  the  Judaizers,  refuted  (after 
St.  Paul's  manner)  by  an  ab- 
rupt reductio  ad  absurdum  The 
Judaizer  objects,  ''You  say  you 
seek  rif/hteousness  in  Christ, 
out  in  fact  you  reduce  yourself 
to  the  state  of  a  Gentile;  you 
are  farther  from  God,  and 
therefore   farther   from   right- 


eousness, than  you  were  be- 
fore." To  which  St.  Paul  only 
replies,  "On  your  hypothesis, 
then,  toe  must  conclude  Christ 
to  be  the  minister  of  sin!  God 
forbid."  This  passage  is  illus- 
trated by  the  similar  mode  in 
which  he  answers  the  objections 
of  the  same  party,  Rom.  iii.  3- 
«.  See  note  on  the  phrase 
rendered  "God  forbid"  below 
chap.  iii.  21. 

/'In  this  ''for'*  (A.  V.)  is 
virtually  contained  the  sup- 
pressed clause  "but  the  aboli- 
tion of  the  law  does  not  make 
me  a  transaressor,  for  " 

3«This  thought  is  fully  ex- 
panded in  the  7th  of  Romans. 

3' It  is  with  great  regret  that 
we  depart  from  the  A.  V.  here 
not  only  because  of  its  extreme 
beauty,  but  because  it  must  be 
so  dear  to  the  devotional  feel- 
ings of  all  good  men.  Yet  the 
words  cannot  be  translated 
nevertheless  I  HvCj  yet  not  I." 


EPISTLE   TO   THE  GALATIANS.  83 

iiL 
O  foolish    Galatians,  who   has  bewitched       1 
Appeal  to  the      you?38 — you,  before  whose  eyes  was  held  up 
the^Galatlans.      *^®  picture'^9  of  Jesus  Christ  upon  the  cross. 

One  question  I  would  ask  you.     When  you       2 
received  the  Spirit,  was  it  from  the  works  of  the  Law,  or  the 
preaching40  of  Faith?    Are  you  so  senseless?    Having  begun       3 
in  the  Spirit,  would  you  now  end  in  the  Flesh?     Have  you       4 
received  so  many  benefits^i  in  vain — if  indeed  it  has  been  in 
vain?     Whence,  I  say,  are  the  gifts  of  Him  who  furnishes       5 
you  with  the  fulness  of  the  Spirit,  and  works  in  you  the 
power  of  miracles  ?'i2     From  the  deeds  of  the  Law,  or  from 
the  preaching  of  Faith? 

So  likewise  *' Abraham  hath  faith  in  God,       6 
Faith  and  not      and  it  was  recTconed  unto  him  for  righteous- 
thl  ^o^uTbi^of       'T^ess."'^^    Know,  therefore  that  they  only  are       7 
righteousness.       the   sons  of  Abraham  who  are   children  of 

Faith.     And  the  Scripture,  foreseeing  that       8 
God  through  Faith  justifies    [not  the  Jews  only,  but]   the 
Gentiles,  declared  beforehand  to  Abraham  the  Glad-tidings, 
saying,  *'  All  the  nations  of  the  Gentiles  shall  be  blessed  in 
thee."^^    So,  then,  they  who  are  children  of  Faith  [whether       9 
they  be  Jews  or  Gentiles]  are  blessed  with  faithful  Abrah.m. 

For  all  they  who  rest  upon^s  the  works  of  the  Law  are     10 
under  a  curse;    for  it  is  written,  ''Cursed  is  every  one  that 
eontinueth  not  in  all  things  which  are  written  in  the  booJc  of 
the  Law  to  do  them.''^^     And  it  is  manifest  that  no  man     11 
is  counted  righteous  in  God's  judgment  under  the  conditions 
of  the  Law;    for  it  is  written,  "By  faith  shall  the  righteous 
Zi-ye."*?      But  the  Law   rests  not   on  Faith,  but   declares,     12 
"The  man  that  hath  done  these  things  shall  live  therein. "^s 
Christ  has  redeemed  us  from  the  curse  of  the  Law,  having  be-     13 
come  accursed  for  our  sakes^a  (for  it  is  written,  "Cursed  is 

38The  words  "that  ye  should  ^^Literally,    who    have    their 

not    obey    the    truth,"    are   not  root  in  the  works  of  the  Law,. 

found    in    the    best    MSS.,    and  or,    according    to    the    Hebrew 

"among  you"  is  also  omitted.  image,     the     children    of     the 

39This  is  the  literal  sense.  works  of  the  Law. 

*0Compare  Rom.  x.  17,  and  1  *«Deut.  xxvii.  26.    Nearly  ver- 

Thess.  ii.  13.  batim  from  LXX. 

♦^Literally,  have  you  experi-  *7Hab.  ii.  4   (LXX.)  ;    quoted 

cnced  so  many  things  [or  such  also  Rom.  1,  17,  and  Heb.  x.  38. 
great  things]?     The  context  is  ^^Levit.     xviii.     5      (LXX.); 

against  the   translation   of   the  quoted  also  Rom.  x.  5. 
\erb  hy  suffered.  *»"A  curse  for  us."    TThesenti- 

«The  phrase  is  exactly  simi-  ment    and    expression    strongly 

lar  in  1  Cor.  xii.  10.  resembles  "sin  for  us,"  2  Cor. 

*3Gen.  XV.  6  (LXX.)  ;    quoted  v.  21  :    which  epistle  was  very 

also  Rom.  Iv.  3.  nearly    contemporaneous    with 

"Gen.  Xii.  3.  from  the  LXX.,  this,   if  the  date  of  the  Gala- 

but  not  verbatim.    Compare  the  tians  above  adopted  is  correct, 
similar  quotation,  Rom.  iv.  17. 


111. 
14 


15 


16 


17 


18 


19 


20 


84         THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

every  one  that  hangeth  on  a  tree"),5o  to  the  end  that  in 
Christ  Jesus  the  blessing  of  Abraham  might  come  unto  the 
Gentiles;  that  through  Faith  we  might  receive  the  promise 
of  the  Spirit. 

Brethren — I  speak  in  man's  language^i — 
nevertheless, — a  man's  covenant,  when  rati-    The  Law  could 
fied,  cannot  by  its  giver  be  annulled,  cr  set    ^^^  abrogate 
aside  by  a  later  addition.    Now  God's  prom-    ise%o'Abra£am 
ises  were  made  to  Abraham  and  to  his  seed; 
the  Scripture  says  not  "and  to  thy  seeds,"  as  if  it  spoke  of 
many,  but  as  of  one,  "and  to  thy  seed; "52   and  this  seed  is 
Christ.    But  this  I  say;    a  covenant  which  had  been  ratified 
before  by  God,  to  be  fulfilled  in  Christ,  the  Law  which  was 
given   four  hundred  and  thirtyss  years   afterwards   cannot 
make  void,  to  the  annulling  of  the   promise.     For  if  the 
inheritance  comes  from  the  Law,  it  comes  no  longer  from 
promise;    whereas  God  has  given  it  to  Abraham  freely  by 
promise. 

To  what  end,  then,  was  the  Law?  it  was54  added  because 
of  the  transgressions-'-'S  of  men,  till  the  Seed  should  come  to 
whom  belongs  the  promise ;  and  it  was  enacted  by  the  minis- 
tration of  angels^e  through  the  hands  of  [Moses,57  who  was] 
a  mediator  [between  God  and  the  people].  Now  whereas  a 
mediator  is,  there  must  be  two  parties.  But  God  is  one  [and 
there  is  no  second  party  to  His  promise]. 


»oDeut.  xxi.  23.  Nearly  ver- 
batim from  LXX. 

"This  parenthetical  phrase 
here,  in  St.  Paul's  style,  seems 
always  to  mean,  7  use  a  com- 
parison or  illustration  drawn 
from  human  affairs  or  human 
language.  Compare  Rom.  iii. 
5,  and  1  Cor.  xv.  32. 

"'Gen.  xiii.  15  (LXX.).  The 
meaning  of  the  argument  is, 
that  the  recipients  of  God's 
promises  are  not  to  be  looked 
on  as  an  aggregate  of  different 
individuals,  or  of  different 
races,  but  are  all  one  body, 
whereof  Christ  is  the  head. 
Compare  "you  are  the  seed." 
V.  29. 

"This  is  according  to  the 
reading  of  the  best  MSS. 

"Compare  Rom.  v.  20  :  "The 
Law  was  added  that  sin  might 
abound,"  which  must  be  taken 
with  Rom.  V.  13,  and  Rom.  vii. 
13. 

"Compare  Acts  vii.  53. 


^■^Moses  is  called  "the  Medi- 
ator" by  the  Rabbinical  writ- 
ers. See  several  passages  quot- 
ed by  Schoettgen  on  this  pas- 
sage. 

^*St.  Paul's  argument  here  is 
left  by  him  exceedingly  ellipti- 
cal, and  therefore  very  ob- 
scure ;  as  is  evident  from  the 
fact  that  more  than  two  hun- 
dred and  fifty  different  expla- 
nations of  the  passage  have 
been  advocated  by  different 
commentators.  The  most  nat- 
ural meaning  appears  to  be  as 
follows :  "It  is  better  to  de- 
pend upon  an  unconditional 
promise  of  God  than  upon  a 
covenant  made  between  God 
and  man  ;  for  in  the  latter  case 
the  conditions  of  the  covenant 
might  be  broken  by  man  (as 
they  had  been),  and  so  the 
blessings  forfeited  ;  whereas  in 
the  former  case,  God  being  im- 
mutable, the  blessings  derived 
from      His      promise      remain 


EPISTLE  TO  THE   GALATIANS.  85 

iii. 
Do  I  say,  then,  that  the  Law  contradicts     21 
Relation  of  the  promises  of  God?   that  be  far  from  me.^s 

ChrfsriSiity  ^^^  ^^^^  ^  ^^"^  ^^^°  given  which  could  raise 

men  from  death  to  life,  then  would  right- 
eousness be  truly  from  the  Law.     Buto"  the  Scripture   (on     22 
the  other  hand)  has  shut  up  the  whole  world  together  under 
sin,  that  from  Faith  in  Jesus  Christ  the  promise  might  be 
given  to  the  faithful. 

But  before  Faith  came  we  were  shut  up  in  prison,  in  ward     23 
under  the  Law,  in  preparation  for  the  Faith  which  should 
afterwards  be  revealed.    Thus,  even  as  the  slave^i  who  leads     24 
a  child  to  the  house  of  the  schoolmaster,  so  the  Law  has  led 
us  to  [our  teacher]  Christ,  that  by  Faith  we  might  be  justi- 
fied;   but  now  that  Faith  is  come,  we  are  under  the  slave's     25 
care  no  longer.     For  you  are  all  the  sons  of  God,  by  your     26 
faith  in  Christ  Jesus ;    yea,  whosoever  among  you  have  been     27 
baptized  unto  Christ  have  clothed  yourselves  with  Christ.62 
In  Him  there  is  neither  Jew  nor  Gentile,  neither  slave  nor     28 
freeman,  neither  male  nor  female;    for'you  all  are  one  in 
Christ  Jesus.    And  if  you  are  Christ's,  then  you  are  Abra-     29 
ham's  seed,  and  heirs  of  the  blessing  by  promise. 

Now  I  say,  that  the  heir,  so  long  as  he  is  a  child,  has  no  iv.  1 
more  freedom  than  a  slave,  though  he  is  owner  of  the  whole 
inheritance;    but  he  is  under  overseers  and  stewards  until       2 
the  time  appointed  by  his  father.    And  so  we  also  [who  are       3 
Israelites]  when  w^e  were  children  were  in  bondage,  under  our 
childhood's  lessons  of  outward  ordinances.63    But  when  the       4 

steadfast  forever."  The  pas-  enable  them  to  fulfil  its  pre- 
sage is  parallel  with  Rom.  iv.  cepts,  it  would  give  them  right- 
13-16.  eousness  :    but  it  does  not  pre- 

^The  expression  occurs  four-  tend  to  do  this ;  on  the  con- 
teen  times  in  St.  Paul ;  viz.  trary,  it  shows  the  impotence 
three  times  in  Galatians,  ten  of  their  nature  by  the  contrast 
times  in  Romans  (another  ex-  of  its  requirements  with  their 
ample  of  the  similarity  between  performance.  This  verse  is 
these  Epistles),  and  once  in  1  parallel  with  Rom.  xi.  32. 
Corinthians.  In  one  of  these  ^^The  inadequate  translation 
cases  (Gal.  vi.  14)  it  is  not  here  in  the  Authorized  Version 
interjectional ;  in  another  (1  has  led  to  a  misconception  of 
Cor.  vi.  15),  it  repels  a  direct  the  metaphor.  See  note  on  1 
hypothesis,  "Shall  I  do  (so  and  Cor.  iv.  15.  Compare  also  Hor. 
so)?  God  forbid."  But  in  all  Sat.  i.  6  (81). 
the  other  instances  it  is  inter-  ^^The  only  other  place  where 
jectional,  and  rebuts  an  infer-  this  expression  occurs  is  Rom. 
ence  deduced  from  St.  Paul's  xiii.  14  ;  another  instance  of 
doctrine  by  an  opponent.  So  resemblance  between  the  two 
that    the    question    which    pre-  Epistles 

cedes  the  phrase   is  equivalent  ^sThe  phrase  literally  means 

to  Do  I,  then,  infer  that?"  the  elementary  lessons  of  out- 

•"The  connection  of  the  argu-  ward  things.     Compare  Col.  ii. 

ment  is,   that  if  the  Law  could  8  and  20. 
give  men  spiritual  life,  and  so 


86 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


13 


appointed  time  was  fully  come,  God  sent  forth  His  Son,  who 
was  born  of  a  woman,  and  born  subject  to  the  Lawj  that  He 
might  redeem  from  their  slavery  the  subjects  of  the  Law, 
that  weC4  might  be  adopted  as  the  sons  of  God.  And  De- 
cause  you  are  the  sons  of  God,  He  has  sent  forth  the  Spirit 
of  His  Son  into  your  hearts,  crying  unto  Him  " Father."^^ 
Wherefore  thou  [who  canst  so  pray]  art  no  more  a  slave,  but 
a  son ;    and  if  a  son,  then  an  heir  of  God  through  Christ. 

But   formerly,  when  you  knew   not   God, 
you  were  in  bondage  to  gods  that  have  no    Heathen°con^ 
real  being.oe     Yet  now,  when  you  have  gain-    verts  not  to  re- 
ed the  knowledge  of  God, — or  rather,  when    turn  to  an  out- 
God  has  acknowledged  you,67— how  is  it  that    SVorship.''" 
you  are  turning  backwards  to  those  childish 
lessons,  weak  and  beggarly  as  they  are;68    eager  to  place 
yourselves  once  more  in  bondage  under  their  dominion.    Are 
you    observing    days,69    and    months,^©    and   seasons,7i    and 
years  ?72     I  am  fearful  for  you,  lest  I  have  spent  my  labor 
on  you  in  vain.     I  beseech  you,  brethren,  to  become  as  I 
am    [and   seek  no  more   a  place   among  the  circumcised] ; 
for  T  too  have  become  as  you'^3  are  [and  have  cast  away  the 
pride  of  my  circumcision].      You  have  never  wronged  me: 7* 
on  the  contrary,  although  it  was  sickness    (as  you  know) 


"We,  namely,  all  Christians, 
whether  Jews  or  Gentiles,  in 
other  words,  the  Son  of  God 
was  horn  of  a  woman,  that  all 
the  sons  of  women  might  by- 
union  with  Him  become  the 
sons  of  God. 

«5"Abba"  is  the  Syro-Chal- 
daic  word  for  Father,  and  it  is 
the  actual  word  with  which  the 
Lord's  prayer  began,  as  it  was 
uttered  by  our  Lord  himself. 
The  "Father"  which  follows  is 
only  a  translation  of  "Abba," 
inserted  as  translations  of  Ara- 
maic words  often  are  by  the 
writers  of  the  New  Testament, 
but  not  used  along  with  "Abba." 
This  is  rendered  evident  by 
Mark  xiv.  36,  when  we  remem- 
ber that  our  Lord  spoke  in 
Syro-Chaldaic.  Moreover,  had 
it  been  used  vocatively  (as  in 
A.  V.)  along  with  Abba,  the 
Greek  would  have  been  differ- 
ent. Rom.  viii.  15  is  exactly 
parallel  with  the  present  pas- 
sage. 

*«This  is  of  course  addressed 
to  Heathen  converts. 


®^Compare  1  Cor.  viii.  3. 

'^Literally,  the  weak  and  beg- 
garly rudimentary  lessons. 

«eThe  Sabbath  days.  Com- 
pare Col.  ii.  16.  [Also  Rom. 
xiv.  6.  See  notes  on  those  pas- 
sages— H.] 

■^^The  seventh  months. 

"The  seasons  of  the  great 
Jewish  feasts. 

7^The  Sabbatical  and  Jubilee 
years.  From  this  it  has  been 
supposed  that  this  Epistle  must 
have  been  written  in  a  Sab- 
batical year.  But  this  does  not 
necessarily  follow,  because  the 
word  may  be  merely  inserted 
to  complete  the  sentence ;  and 
of  course  those  who  observed 
the  Sabbaths,  festivals,  &c., 
would  intend  to  observe  also 
the  Sabbatical  years  when  they 
came.  The  plural  "years"  fa- 
vors  this   view. 

'^This  is  addressed  (as  above) 
to    the    Gentile    converts. 

^*The  aorist  used  as  perf.  (of. 
notes  on  2  Cor.  vii.  2,  and  Rom. 
V.  5).  It  might,  however,  per- 
haps be  here  rendered,    Ye  did 


EPISTLE  TO  THE   GALATIANS. 


87 


which  caused^s  me  to  preach  the  Glad-tidings  to  you  at  my 
first  visit,  yet  you  neither  scorned  nor  loathed  the  bodily  in- 
firmity which  was  my  trial  ;7o  but  you  welcomed  me  as  an 
angel  of  God,  yea,  even  as  Christ  Jesus.  Why,  then,  did  you 
think  yourselves  so  happy?  (for  I  bear  you  witness  that,  if 
it  had  been  possible,  you  would  have  torn  out  your  own  eyes77 
and  given  them  to  me).  Am  I  then  become  your  enemy^s 
because  I  tell  you  the  truth?  They  [who  call  me  so]  show 
zeal  for  you  with  no  good  intent;  they  would  shut  you  out 
from  others,  that  your  zeal  may  be  for  them  alone.  But  it 
is  good  to  be  zealous^a  in  a  good  cause,  and  that  at  all  times, 
and  not  when  zeal  lasts  only  [like  yours]  while  I  am  present 
with  you.  My  beloved  children,  I  am  again  bearing  the 
pangs  of  travail  for  you,  till  Christ  be  fully  formed  within 
you.  I  would  that  I  were  present  with  you  now,  that  I  might 
change  my  tone;    for  you  fill  me  with  perplexity. 


14 


15 


16 

17 

18 


19 


20 


me  no  wrong  {when  I  first 
came  to  you.} 

''H.  e.  by  keeping  him  in  their 
country  against  his  previous 
intention.  The  literal  English 
of  this  is,  You  have  injured  me 
in  nothing ;  but  you  know  that 
because  of  bodily  sickness  I 
preached  the  Glad-tidings  to 
you  on  the  first  occasion,  and 
you  neither,  dc.  We  are  glad 
to  find  that  Dean  Ellicott,  in  his 
recent  valuable  and  accurate 
commentary,  expresses  his  opin- 
ion that  "the  only  grammatical- 
ly correct  translation  is  propter 
corporis  infirmitatem."  The  con- 
trary view  of  Professor  Jowett, 
who  translates  "amid  infirmity," 
is  defended  only  by  a  mistaken 
parallel  from  Phil.  i.  15.  See 
Quarterly  Review  for  Decem- 
ber,  1855,   p.  153,  note  2. 

''•'This  was  probably  the  same 
disease  mentioned  2  Cor.  xii.  7. 
It  is  very  unfortunate  that  the 
word  temptation  has  so  chang- 
ed its  meaning  in  the  last  two 
hundred  and  fifty  years,  as  to 
make  the  Authorized  Version 
of  this  verse  a  great  source  of 
misapprehension  to  ignorant 
readers.  Some  have  even  been 
led  to  imagine  that  St.  Paul 
spoke  of  a  sinful  habit  in  which 
he  indulged,  and  to  the  do- 
minion  of   which   he   was   en- 


couraged (2  Cor.  xii.  9)  con- 
tentedly to  resign  himself  !  We 
should  add,  that  if,  with  some 
of  the  best  MSS.,  we  read 
"your,"  it  makes  no  very  ma- 
terial difference  in  the  sense ; 
St.  Paul's  sickness  would  then 
be  called  the  trial  of  the  Ga- 
latians. 

"This  certainly  seems  to  con- 
firm the  view  of  those  who  sup- 
pose St.  Paul's  malady  to  have 
been  some  disease  in  the  eyes. 
The  "your"  appears  emphatic, 
as  if  he  would  say,  you  would 
have  torn  out  your  own  eyes 
to  supply  the  lack  of  mine. 

'^''The  Judaizers  accused  St. 
Paul  of  desiring  to  keep  the 
Gentile  converts  in  an  inferior 
position,  excluded  (by  want  of 
circumcision)  from  full  cove- 
nant with  God  ;  and  called  him, 
therefore,  their  enemy. 

■^"The  expression  would  more 
naturally  mean,  "to  be  the  ob- 
ject of  zeal,"  as  many  inter- 
preters take  it ;  but,  on  the 
whole,  the  other  interpretation 
(which  is  that  of  the  older  in- 
terpreters and  of  Olshausen) 
seems  to  suit  the  context  better. 
Perhaps,  also,  there  may  be  an 
allusion  here  to  the  peculiar 
use  of  the  word  "Zealot."  Com- 
pare Gal,  i.»14. 


88       TPIE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iv. 

21  Tell  me,  ye  that  desire  to  be  under  the 

22  Law,  will  you  not  hear  the  Law?  For  there-  of^Hagar^'LId 
in  it  is  written  that  Abraham  had  two  Sarah  teaches 
sons;8«    one  by  the  bond-woman,  the  other    t^e  same  lesson 

23  by   the    free.     But    the    son    of    the   bond-    ^°  *^®  •'®^- 
woman  was  born  to  him  after  the  flesh;    whereas  the  son  of 

24  the  free-woman  was  born  by  virtue  of  the  promise.  Now,  all 
this  is  allegorical ;  for  these  two  women  are  the  two  cove- 
nants; the  first  given  from  Mount  Sinai,  whose  children  are 
born  into  bondage,  which  is  Hagar   (for  the  word  Hagar^i 

25  In  Arabia  signifies  Mount  Sinai)  ;  and  she  answers  to  the 
earthly  Jerusalem,  for^s  she  is  in  bondage  with  her  children: 

26  But  [Sarahss  is  the  second  covenant  in  Christ,  and  answers 
to  the  heavenly  Jerusalem;    for]  the  heavenly  Jerusalem  is 

27  free;  which  is  the  mother  of  us  all.84  And  so  it  is  written, 
" Eejoice,  thou  barren  that  hearest  not;  JjreaTc  forth  into 
shouting,  thou  that  travailest  not;  for  the  desolate  hath 
many  more  children  than  she  which  hath  the  hush  and.' '^^ 

28  Now,  we,  brethren,  like  Isaac,  are  children   [born  not  nat- 

29  urally,  but]  of  God's  promise.  Yet,  as  then  the  spiritual 
seed  of  Abraham  was  persecuted  by  his  natural  seed,  so  it  is 

30  also  now.  Nevertheless,  what  says  the  Scripture?  "Cast 
out  the  hond-woman  and  her  son;  for  the  son  of  the  'bond- 
woman shall  not  be  heir  with  the  son  of  the  free-woman.' '^^ 

31  Wherefore,  brethren,  we  are  not  children  of  the  bond-woman, 
7.  1     but  of  the  free.     Stand  fast,  then,  in  the  freedom  which 

Christ  has  given  us,  and  turn  not  back  again  to  entangle 
yourselves  in  the  yoke  of  bondage. 
2        Lo,  I  Paul  declare  unto  you,  that,  if  you  cause  yourselves 

80With  this  passage  compare  have      their      "citizenship      in 

Rom.   ix.   7-9.  heaven"    (Phil.   iii.  20). 

**iThe  word  Hagar  in  Arabic  s^tj^js   clause   in    brackets   is 

means  "a  rock,"  and  some  au-  implied,   though   not   expressed, 

thorities    tell     us    that    Mount  by  St.  Paul,  being  necessary  for 

Sinai  is  so  called  by  the  Arabs.  the  completion  of  the  parallel. 

The   lesson   to   be   drawn   from  '^•'The  weight  of  MS.  authority 

this  whole  passage,  as  regards  is   rather  against  the   "all"   of 

the    Christian    use    of    the    Old  the  received  text ;    yet  it  bears 

Testament,  is  of  an  importance  an  emphatic  sense  if  retained, 

which  can  scarcely  be  overrated.  viz.   "us  all,  whether  Jews   or 

*2A11  the  best  MSS.  read  "for"  Gentiles,  who  telong  to  the  Is- 

Hagar  being,  both  herself  and  rael    of   God."      Compare    Gal. 

her  children,   in   bondage,   cor-  vi.  16. 

responds   to    tJie   earthly  Jeru-  ^'igaiah  liv.  1  (LXX.).   Quot- 

salem:   by  which  latter  expres-  ed  as  a  prophetic  testimony  to 

sion  is  denoted  the  whole  sys-  the  fact  that  the  spiritual  seed 

tem  of  the  Mosaic  law,   repre-  of    Abraham    should    be    more 

sented  by   its   local   centre,  the  numerous     than     his     natural 

Holy    City.      To    this    latter    is  seed. 

opposed     the     "city     to     come"  ^^Gen.    xxi.    10    from    LXX., 

(Heb.  xii.  22),  where  Christians  but  not  quite  verbatim. 


EPISTLE.  TO  THE  GALATIANS. 


89 


to  be  circumcised,  Christ  will  profit  you  nothing.  I  testify- 
again  to  every  man  who  submits  to  circumcision,  that  he 
thereby  lays  himself  under  obligation  to  fulfil  the  whole  Law. 
If  you  rest  your  righteousnes  on  the  Law,  you  are  cut  off 
from  Christ,87  you  are  fallen  from  His  gift  of  grace.  For 
we,  through  the  Spirits^  [not  through  the  Flesh],  from  Faith 
[not  works],  look  eagerly  for  the  hopesa  of  righteousness. 
For  in  Christ  Jesus  neither  circumcision  avails  any  thing, 
nor  uncircumcision ;    but  Faith,  whose  work  is  Love. 

You  were  running  the  race  well :  who  has 
cast  a  stumbling-block  in  your  way?  who  has 
turned  you  aside  from  your  obedience  to  the 
truth?  The  counsel  which  you  have  obeyedso 
came  not  from  Him  who  called^i  you.  "A 
little  leaven  leavens  the  whole  lump. '  '92  As 
for  me,  I  rely  upon  you,  in  the  Lord,  that  you  will  not  be 
led  astray;  but  he  that  is  troubling  you,  whosoever  he  be, 
shall  bear  the  blame. 

But  if  I  myself  also  [as  they  say]  still  preach,  circum- 
cision,93  why  am  I  still  persecuted?  for  if  I  preach  circum- 
cision, then  the  cross,  the  stone  at  which  they  stumble,94  is 
done  away. 


Warning 
against   the 
Judaizing 
teachers,    and 
against  party 
divisions. 


8 

9 

10 


11 


87This  phrase  (meaning  lit- 
erally to  be  cancelled  from  a 
thing,  i.  e.  to  have  utterly  lost 
all  connection  with  it)  is  only 
found  in  this  passage,  and  in 
Rom.  vii.  2  and  6.  Another 
Instance  of  resemblance  be- 
tween the  two  Epistles. 

**ln  the  words  "spirit"  and 
"faith,"  a  tacit  reference  is 
made  to  their  antithesis  (con- 
stantly present  to  St.  Paul's 
mind)  "flesh"  or  "letter,"  and 
"law"  or  "works,"  respectively. 

^^i.  e.  the  hope  of  eternal 
happiness  promised  to  right- 
eousness. Compare  Rom.  viii. 
24,  25,  where  the  same  verb  is 
used. 

^^There  is  a  paronomasia 
here,  expressed  by  "obedience" 
and  "obeyed." 

»iThe  participle  used  sub- 
stantively. Compare  i.  6,  and 
note. 

•'This  proverb  is  quoted  also 
1  Cor.  v.  6.  Its  application 
here  may  be,  "Your  seducers 
are  few,  but  yet  enough  to  cor- 
rupt you  all  ;"  or  it  may  be 
"circumcision   is   a  small  part 


of  the  law,  but  yet  its  observ- 
ance is  su^cient  to  place  you 
altogether  under  the  legal 
yoke." 

"^This  accusation  might  nat- 
urally be  made  by  St.  Paul's 
opponents,  on  the  ground  of  his 
circumcising  Timothy,  and  him- 
self still  continuing  several 
Jewish  observances.  See  Acts 
XX.  6,  and  Acts  xxi.  24.  The 
first  "still"  in  this  verse  is 
omitted  by  some  MSS.,  but  re- 
tained by  the  best. 

''^Literally,  '  the  stumbling- 
stone  of  the  cross;  1.  e.  the 
cross  which  is  their  stumbling- 
stone.  Compare  1  Cor.  i.  23. 
The  doctrine  of  a  crucified  Mes- 
siah was  a  stumbling-block  to 
the  national  pride  of  the  Jews ; 
but  if  St.  Paul  would  have  con- 
sented to  make  Christianity  a 
sect  of  Judaism  (as  he  would 
by  "preaching  circumcipion"), 
their  pride  would  have  been 
satisfied.  But  then,  if  salvation 
were  made  to  depend  on  out- 
ward ordinances,  the  death  of 
Christ  would  be  rendered  un- 
meaning. 


90        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

V. 

12  I  could  wish  that  these  agitators  who  disturb  your  quiet 
would  execute  upon  themselves  not  only  circumcision,  but 
excision  also. 95 

13  For  you,   brethren,   have   been   called    to 

freedom  ;9«  only  make  not  your  freedom  a  S?m?re°Si-^° 
vantage-ground  for  the  Flesh,  but  rather  en-  lightened  party- 
slave  yourselves  one  to  another  by  the  bond-    ^o^  to  abuse 

14  age  of  love.     For  all  the  Law  is  fulfilled  in    ^^^''*  freedom, 
this  one  saying,  "Thou  shalt  love  thy  neighbor  as  thyself."^'' 

15  But  if  you  bite  and  devour  one  another,  take  heed  lest  you 
be  utterly  destroyed  by  one   another's  means. 

1 6  But  this  I  say,  walk  in  the  Spirit,  and  you 

17  shall  not  fulfil  the  desire  of  the  Flesh;    for    Variance  ba- 
the   desire  of  the  Flesh  fights  against  the    anr'the^^sh.^* 
Spirit,  and  the  desire  of  the   Spirit  fights 

against   the    Flesh;     and    this   variance    tends   to    hinderss 

18  you  from  doing  what  you  wish  to  do.     But,  if  you  be  led 

19  by  the  Spirit,  you  are  not  under  the  Law.99  Now  the  works 
of  the  Flesh  are  manifest,  which  are  such  as  these;    fornica- 

20  tion,  impurity,  lasciviousness ;  idolatry,  witchcraft ;i  en- 
mities,  strife,    jealousy,   passionate   anger;     intrigues,2   di- 

21  visions,  sectarian  parties;  envy,  murder;  drunkenness, 
revellings,  and  such  like.  Of  which  I  forewarn  you  (as  I 
told  you  also  in  times  past),  that  they  who  do  such  things 

22  shall  not  inherit  the  kingdom  of  God.     But  the  fruit  of  the 

"^Observe    the    force    of    the  teaching.      By    the    "fleth"    St. 

"also"  and  of  the  middle  voice  Paul    denotes    not    merely    the 

here ;    the  A.  V.  is  a  mistrans-  sensual  tendency,  but  generally 

lation.  that  which   is  earthly   in    man 

"•^Literally,  on  terms  of  free-  as  opposed  to  what  is  spiritual. 

dom.  It  should  be  observed,  that  the 

"^Levit.  xix.  18   (LXX.).  17th  verse  is  a  summary  of  the 

^^Not  "so  that  you  cannot  do'-  description  of  the  struggle  be- 

(A.   v.),   but  "tending   to  pre-  tween  flesh  and  spirit  in  Rom. 

vent  you  from  doing."  vii.  7-25  :    and  verse  18th  is  a 

»8To  be   "under   the   yoke  of  summary  of  the  description  of 

the  Law,"  and  "under  the  yoke  the  Christian's  deliverance  from 

of  the  Flesh,"   is  in  St.  Paul's  this  struggle.     Rom.  viii.  1-14. 

language    the    same ;     because,  ^The    profession    of    magical 

for    those    who    are    under    the  arts.     The  history  of  the  times 

Spirit's    guidance,    the    Law    is  in  which  St.  Paul  lived  is  full 

dead    (v.    23)  ;     they  do   right,  of    the    crimes    committed    by 

not    from    fear    of    the    Law's  those  who  professed  such  arts, 

penalties,   but  through   the   in-  We  have  seen  him  brought  into 

fluence  of  the  Spirit  who  dwells  contact    with    such    persons    at 

within  them.     This,  at  least,  is  Ephesus    already.      They    dealt 

the    ideal    state    of    Christians.  in  poisons  also,  which  accounts 

Compare  Rom.  viii.   1-14.      St.  for   the   use    of   the   term    ety- 

Paul  here,  and  elsewhere  in  his  mologically. 

Epistles,  alludes  thus  briefly  to  ^p^j.     tt,is     word,      compare 

important    truths,    because    his  Rom.   ii.   8,   and  note.      Also  2 

readers   were   already    familiar  Cor.  xii.   20. 
with    them    from    his    personal 


EPISTLE  TO  THE  GALATIANS. 


91 


Spirit  is  love,  joy,  peace,  long-suffering,  kindness,  goodness, 
trustfulness,^    gentleness,    self-denial.      Against    such   there     23 
is  no  Law. 

24 


Warning  to  the 
more  enlight- 
ened  party 
against    spirit- 
ual pride. 


Provision   to 
be  made  for 
the    mainte- 
nance of   the 
presbyters  (in 
structors ) . 


But  they  who  are  Christ's  have  crucified* 
the  Flesh,  with  its  passions  and   its  lusts. 
If  we  live  by  the  Spirit,  let  our  steps  be     25 
guided   by  the  Spirit.     Let  us  not  become     26 
vainglorious,  provoking  one  another  to  strife, 
regarding  one  another  with  envy.     Brethren,  vi.  1 
— I  speak  to  you  who  call  yourselves  the  Spiritual, s — even  if 
any  one  be  overtaken  in  a  fault,  do  you  correct  such  a  man  in 
a  spirit  of  meekness ;    and  take  thou  heed  to  thyself,  lest  thou 
also  be  tempted.    Bear  ye  one  another's  burdens,  and  so  ful-       2 
fil  the  law  of  Christ.    For,  if  any  man  exalts  himself,  think-       3 
ing  to  be  something  when  he  is  nothing,  he  deceives  himself 
Avith  vain  imaginations.     Kather  let  every  man  examine  his       4 
own  work,  and  then  his  boasting  will  concern  himself  alone, 
and  not  his  neighbor;    for  each  will  bear  the  load  [of  sin]       5 
which  is  his  own,6  [instead  of  magnifying  the  load  which  is 
his  brother's]. 

Moreover,  let  him  who  is  receiving  ihstruc-       6 
tion  in  the  Word^  give  to  his  instructor  a 
share  in  all  the  good  things  which  he  pos- 
sesses.   Do  not  deceive  yourselves — God  can-       7 
not  be  defrauded. 8     Every  man  shall  reap       8 
as  he  has  sown.     The  man  who  now  sows  for 
his  own  Flesh  shall  reap  therefrom  a  harvest  doomeda  to  per- 
ish;   but  he  who  sows  for  the  Spirit  shall  from  the  Spirit 
reap  the  harvest  of  life  eternal.    But  let  us  continue  in  well-       9 
doing,  and  not  be  weary  :io   for  in  due  season  we  shall  reap, 


'The  word  seems  to  have 
this  meaning  here ;  for  faith 
(in  its  larger  sense)  could  not 
be  classed  as  one  among  a 
number  of  the  constituent  parts 
of  love.     See  1  Cor.  xiii. 

*Some  translate  this  aorist 
"crucified  the  flesh  [at  the  time 
of  their  baptism  or  their  con- 
version.]" But  it  is  more  nat- 
ural to  take  it  as  used  for  the 
perfect.  See  notes  on  2  Cor. 
vii.  2,  and  Rom.  v.  5. 

'^"Ye  that  are  spiritual."  See 
p.  391. 

^'The  allusion  here  is  appar- 
ently to  ^sop's  well-known 
fable.  It  is  unfortunate,  that, 
in  the  Authorized  Version,  two 
words   (v.  2)  are  translated  by 


the  same  term  burden^  which 
seems  to  make  St.  Paul  contra- 
dict himself.  His  meaning  is, 
that  self-examination  will  pre- 
vent us  from  comparing  our- 
selves boastfully  with  our 
neighbor  :  we  shall  have  enough 
to  do  with  our  own  sins,  with- 
out scrutinizing  his. 

'^By  the  Word  is  meant  the 
doctrines    of    Christianity. 

^Literally,  "God  is  not  mock- 
ed," i.  e.  God  is  not  really  de- 
ceived by  hypocrites,  who  think 
to  reap  where  they  have  not 
sown. 

»See  Rom.  viii.  21. 

i«Compare  2  Thess.  iil.  13. 
where  the  expression  is  almost 
exactly  the  same. 


92 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


VI. 


11 


J2 


13 


14 


15 


if  we  faint  not.  Therefore,  as  we  have  opportunity,! i  let  us 
do  good  to  all  men,  but  especially  to  our  -brethren  in  the 
household  of  Faith. 

Observe   the   sizei2    of   the   characters  in 
which     I     writeis     to     you    with    my    own    Autograph 
•'  •'  conclusion, 

hand. 

I  tell  you  that  they  who  wish  to  have  a  good  repute  in 
things  pertaining  to  the  Flesh,  they,  and  they  alone,!*  are 
forcing  circumcision  upon  you ;  and  that  only  to  save  them- 
selves from  the  persecution  whichi5  Christ  bore  upon  the 
cross.  For  even  they  who  circumcise  themselves  do  not  keep 
the  Law;  but  they  wish  to  have  you  circumcised,  that  your 
obediencei6  to  the  fleshly  ordinance  may  give  them  a  ground 
of  boasting.  But  as  for  me,  far  be  it  from  me  to  boast,  save 
only  in  the  cross^^  of  our  Lord  Jesus  Christ;  whereby  the 
world  is  crucified  unto  me,  and  I  unto  the  world.  For  in 
Christ  Jesus  neither  circumcision  is  any  thing,  nor  uncircum- 


"This  opportunity  (time)  is 
suggested  by  the  preceding  sea- 
son (time)  ;  but  the  verbal 
identity  cannot  with  advantage 
be  retained  here  in  English. 

i^Thus  we  must  understand 
the  phrase,  unless  we  suppose 
(with  Tholuck)  that  "how 
large"  is  used  for  "what  kind 
of,"  as  in  the  later  Greek  of 
Byzantine  writers.  To  take 
"characters"  as  equivalent  to 
"letter"  appears  inadmissible. 
St.  Paul  does  not  here  say  that 
he  wrote  the  whole  Epistle  with 
his  own  hand  ;  but  this  is  the 
beginning  of  his  usual  auto- 
graph postcript,  and  equivalent 
to  the  "so  I  write"  in  2  Thess. 
iii.  17.  We  may  observe  as  a 
further  confirmation  of  this 
view,  that  scarcely  any  Epistle 
bears  more  evident  marks  than 
this  of  having  been  written 
from  dictation.  The  writer  of 
this  note  received  a  letter  from 
the  venerable  Neander  a  few 
months  before  his  death,  which 
illustrated  this  point  in  a  man- 
ner the  more  interesting,  be- 
cause he  (Neander)  takes  a 
different  view  of  this  passage. 
His  letter  is  written  in  the  fair 
and  flowing  hand  of  an  amanu- 
ensis, but  it  ends  with  a  few  ir- 
regular lines  in  large  and  rug- 
ged characters,  written  by  him- 
self, and  explaining  the  cause 


of  his  needing  the  services  of 
an  amanuensis,  namely,  the 
weakness  of  his  eyes  (probably 
the  very  malady  of  St.  Paul). 
It  was  impossible  to  read  this 
autograph  without  thinking  ot 
the  present  passage,  and  ob- 
serving that  he  might  have  ex- 
pressed himself  in  the  very 
words  of  St.  Paul :  "Behold  ! 
in  what  large  characters  I  have 
written  to  thee  with  my  own 
hand."  [The  words  are  given 
in  uncial  characters  on  the  next 
page. — H.] 

i^The  past  tense,  used,  ac- 
cording to  the  classical  epistol- 
ary style,  from  the  position  of 
the  readers. 

"The  "they"  is  emphatic. 

^'Literally,  that  they  may  not 

he  persecuted  with  the  cross  of   j 

Christ.      Cf.    2    Cor.    1.    5    {the 

suffe7-in(fs  of  Christ).  I 

i^Literally,  that  they  may 
boast  in  your  flesh. 

i^'To     understand     the     full    ! 
force    of    such    expressions    as   i 
"to  boast  in  the  cross,"  we  must    j 
remember   that   the   cross    (the    ! 
instrument    of    punishment    of 
the  vilest  malefactors)  was  as-    : 
sociated  with  all  that  was  most   \ 
odious,   contemptible,  and  hor-    ; 
rible  in  the  minds  of  that  gen- 
eration, just  as  the  word  gibbet 
would  be  now. 


EPISTLE  TO   THE  GALATIANS. 


93 


cision;  but  a  new  creation.is  And  whosoever  shall  walk  by 
this  rule,  peace  and  mercy  be  upon  them,  and  upon  all  the 
Israel  of  God.io 

Henceforth,  let  no  man  vex  me;  for  I  bear  in  my  body  the 
scars^o  which  mark  my  bondage  to  the  Lord  Jesus 

Brethren,  the  grace  of  our  Lord  Jesus  Christ  be  with  your 
spirit.     Amen. 

lAETE  nHAIK0I2  YMIN  rPAMMA2IN  EFPAi-A  TH  EMH  XEIPI-21 


VI. 
16 


17 


18 


"Cf.  2  Cor.  V.  17. 
"Compare  ch.  iii.  v.  9 
'"Literally,  the  scars  of  the 
wounds  made  upon  the  body  of 
a  slave  by  the  branding-iron, 
by  which  he  was  marked  as 
belonging  to  his  master  Ob- 
serve the  emphatic  "I  :"  what- 
ever others  may  do,  I  at  least 
bear  in  my  body  the  true  marks 
which  show  that  I  belong  to 
Christ;    the  scars,  not  of  cir- 


cumcision, but  of  wounds  suf- 
fered for  His  sake.  Therefore 
let  no  man  vex  me  by  denying 
that  I  am  Christ's  servant,  and 
bear  His  commission.  Cf.  2. 
Cor.  xi.  23. 

2i[The  words  used  by  St.  Paul 
(Gal.  vi.  11),  as  they  appear 
in  the  Unical  MSS.,  e.  g.  the 
Codex  Ephraemi  Rescreptus 
(C).— H.] 


Salutation. 


EPISTLE  TO  THE  KOMANS.i 

PAUL,  a  bondsman  of  Jesus  Christ,  a 
called  Apostle,  set  apart  to  publish  the  Glad- 
tidings  of  God — which  he  promised  of  old  by  His  Prophets 
in  the  Holy  Scriptures,  concerning  His  Son  (who  was  born 
of  the  seed  of  David  according  to  the  flesh,  but  was  marked 
out2  as  the  Son  of  God  with  mighty  power,  according  to  the 
spirit  of  holiness,  by  resurrection  from  the  dead), 3  even 
Jesus  Christ,  our  Lord  and  Master.*  By  whom  I  received 
grace  and  apostleship,  that  I  might  declare  His  name  among 
all  the  Gentiles,  and  bring  them  to  the  obedience  of  faith. 
Among  whom  ye  also  are  numbered,  being  called  by  Jesus 
Christ — TO  ALL  God's  beloved,  called  to  be  Saints,^  who 

DWELL  IN  EOME.6 


iThe  date  of  this  Epistle  is 
very  precisely  fixed  by  the  fol- 
lowing statements  contained  in 
it: — 

(1.)  St.  Paul  had  never  yet 
been   to   Rome    (i.   11,  13,  15). 

(2.)  He  was  intending  to  go 
to  Rome,  after  first  visiting 
Jerusalem  (xv.  23-28).  This 
was  exactly  his  purpose  dur- 
ing his  three-months'  residence 
at  Corinth.     See  Acts  xix.  21. 

(3.)  He  was  going  to  bear  a 
collection  of  alms  from  Mace- 
donia and  Achaia  to  Jerusalem 
(XV.  26  and  31).  This  he  did 
carry  from  Corinth  to  Jerusa- 
lem at  the  close  of  this  three- 
months'  visit.  See  Actv>  xxiv. 
17. 

(4.)  When  he  wrote  the 
Epistle,  Timotheus,  Sosipater, 
Gaius,  and  Erastus  were  with 
him  (xvi.  21,  23)  ;  of  these, 
the  first  three  are  expressly 
mentioned  in  the  Acts  as  hav- 
ing been  with  him  at  Corinth 
during  the  three-months'  visit 
(see  Acts  xx.  4)  ;  and  the  last, 
Erastus,  was  himself  a  Co- 
rinthian, and  had  been  sent 
shortly  before  from  Ephesus 
(Acts  xix.  22)  with  Timotheus 
on  the  way  to  Corinth.  Com- 
pare 1  Cor.  xvi.  10,  11. 

(5.)  PhcEbe,  a  deaconess  of 
the    Corinthian    port    of    Cen- 

94 


chrea,  was  the  bearer  of  the 
Epistle  (xvi.  1)  to  Rome. 

^"Defined,"  here  equivalent, 
as  Chrysostom  says,  to  "mark- 
ed out."  We  may  observe  that 
the  notes  which  marked  Jesus 
as  the  Son  of  God  are  here  de- 
clared to  be  power  and  holiness. 
Neither  would  have  been  suflB- 
cient  without  the  other. 

^"Resurrection  of  the  dead" 
had  already  become  a  technical 
expression,  used  as  we  use 
"Resurrection"  ;  it  cannot  here 
mean  the  general  resurrection 
of  the  dead  (as  Prof.  Jowett 
supposes),  because  that  event 
not  having  taken  place  could 
not  "define"  our  Lord  to  be  the 
Son  of  God. 

*"Lord"  seems  to  require  this 
translation  here,  especially  in 
connection  with  "bondsman," 
V.   1. 

^See  note  on  1  Cor.  1.  2. 

^If  this  introductory  saluta- 
tion appears  involved  and  par- 
enthetical, it  the  more  forci- 
bly recalls  to  our  mind  the 
manner  in  which  it  was  writ- 
ten ;  namely,  by  dictation  from 
the  mouth  of  St.  Paul.  Of 
course  an  extemporary  spoken 
composition  will  always  be 
more  full  of  parentheses,  ab- 
rupt transitions,  and  broken 
sentences,  than  a  treatise  com- 
posed in  writing  by  its  author. 


EPISTLE  TO  THE  ROMANS. 


95 


Intention  of 
visiting   Rome 
to  declare  the 
Glad-tidings 


Grace  be  to  you,  and  peace  from  God  our  Father,  and  from 
our  Lord  Jesus  Christ. 

First  I  thank  my  God  through  Jesus  Christ 
for  you  all,  because  the  tidings  of  your  faith 
are  told  throughout  the  whole  world.  For 
God  is  my  witness  (whom  I  serve  with  the 
worship^  of  my  spirit,  in  proclaiming  the 
Glad-tidings  of  His  Son)  how  unceasingly  I  make  mention 
of  you  at  all  times  in  my  prayers,  beseeching  Him  that,  if 
it  be  possible,  I  might  now  at  length  have  a  way  open  to  me, 
according  to  the  will  of  God,  to  come  and  visit  you.  For  I 
long  to  see  you,  that  I  may  impart  to  you  some  spiritual  gift, 
for  the  establishment  of  your  steadfastness;  that  I  may 
share  with  you  (I  would  say)  in  mutual  encouragement, 
through  the  faith  both  of  you  and  me  together,  one  with  an- 
other. But  I  would  not  have  you  ignorant,  brethren,  that  I 
have  often  purposed  to  come  to  you  (though  hitherto  I  have 
been  hindered),  that  I  might  have  some  fruit  among  you  also, 
as  I  have  among  the  other  Gentiles.  I  am  a  debtor  both  to 
Greeks  and  Barbarians,  both  to  wise  and  foolish;  therefore, 
as  far  as  in  me  lies,  I  am  ready  to  declare  the  Glad-tidings  to 
you  that  are  in  Rome,  as  well  as  to  others.  For  [even  in  the 
chief  city  of  the  world]  I  am  not  ashamed  of 
tidings  consists  ^^^  Glad-tidings  of  Christ,  seeing  it  is  the 
in  the  revela-  mighty  power  whereby  God  brings  salvation 
tion  of  a  new  ^q  every  man  that  has  faith  therein,  to  the 
feet  moral  sta^'e  J^"^  ^Tst,  and  also  to  the  Gentile.s  For  there- 
(God's  right-  in,  God's  righteousnesss  is  revealed,  a  right- 
which^TaVth°^s  ^ousness  which  springs  from  Faith,  and 
the  condition  which  Faith  receives;  as  it  is  written,  *'By 
and  the  faith  shall  the  righteous  Uve.^'^o 


10 


11 


12 


13 


14 
15 

16 


17 


^The  addition  of  "with  my 
spirit"  qualifies  the  verb,  which 
was  generally  applied  to  acts 
of  outward  worship.  As  much 
as  to  say,  "My  worship  of  God 
is  not  the  outward  service  of 
the  temple,  but  the  inward  hc«a- 
age  of  the  spirit."  See  the 
corresponding  substantive  sim- 
ilarly qualified,  chap.  xii.  1. 

^St.  Paul  uses  the  word  for 
"Greek"  as  the  singular  of  the 
word  for  "Gentiles,"  because 
the  singular  of  the  latter  is 
not  used  in  the  sense  of  a  Gen- 
tile. Also  the  plural  "Greeks" 
is  used  when  individual  Gen- 
tiles are  meant ;  "Gentiles" 
when  Gentiles  collectively  are 
spoken  of. 


^God's  righteousness.  Not  an 
attribute  of  God,  but  the  right- 
eousnes  which  God  considers 
such  ;  and  which  must,  there- 
fore, be  the  perfection  of  man's 
moral  nature.  The  righteous- 
ness may  be  looked  on  under 
two  aspects  :  1.  in  itself,  as  a 
moral  condition  of  man ;  2. 
in  its  consequences,  as  involv- 
ing a  freedom  from  guilt  in  the 
sight  of  God.  Under  the  first 
aspect,  it  is  the  possession  of  a 
certain  disposition  of  mind  call- 
ed faith.  Under  the  second 
aspect,  it  is  regarded  as  some- 
thing reckoned  by  God  to  the 
amount  of  man — an  acquittal  of 
past  offences. 

i^Habakkuk    ii.    4     (LXX.). 


96        THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


18 


19 


20 


21 


22 
23 


24 


25 


26 


27 


28 


29 


For  the  wrath  of  God  is  revealed  from 
heaven  against  all  ungodliness  and  unright- 
eousness of  men,  who  keepn  down  the  truth 
[which  they  know]  by  the  wickedness  where- 
in they  live.i2  Because  that  which  can  be 
knowni3  of  God  is  manifested  in  their  hearts, 
God  himself  having  shown  it  to  them ;  for 
His  eternal  power  and  Godhead,  though  they 


recipient. 
For  by  God's 
previous    reve- 
lations, only 
His   prohibition 
of  sin  had 
been   revealed. 
Thus  the  law 
of  conscience 
was  God's 


be  invisible,  yet  are  seen  ever  since  the  world    f^^^Jf  <^^°?,  *® 
'  -^  -  -    -       __.  .         the  Gentiles, 

and  had  been 
violated  by 
them,  as  was 


testified  by 
the  utterly 
corrupt   state 
of  the  hearhen 


was  made,  being  understood  by  His  works, 
that  they  [who  despised  Him]  might  have  no 
excuse;  because,  although  they  knew  God, 
they  glorified  Him  not  as  God,  nor  gave 
Him  thanks,  but  in  their  reasonings  they 
went  astray  after  vanity,  and  their  senseless  ^^^^^ 
heart  was  darkened.  Calling  themselves 
wise,  they  were  turned  into  fools,  and  forsook  the  gloryi*  of 
the  imperishable  God  for  idols  graven  in  the  likeness  of  per- 
ishable men,  or  of  birds  and  beasts,  and  creeping  things. 
Therefore  God  also  gave  them  up  to  work  uncleanness  ac- 
cording to  their  hearts '  lust,  to  dishonor  their  bodies  one  with 
another;  seeing  they  had  bartered  the  truth  of  God  for  lies, 
and  reverenced  and  worshipped  the  things  made  instead  of 
the  Maker,  who  is  blessed  forever.  Amen.  For  this  cause 
God  gave  them  up  to  shameful  passions;  for  on  the  one 
hand  their  women  changed  the  natural  use  into  that  which  is 
against  nature;  and  on  the  other  hand  their  men,  in  like 
manner,  leaving  the  natural  use  of  the  woman,  burned  in 
their  lust  one  toward  another,  men  with  men  working  abomi- 
nation, and  receiving  in  themselves  the  due  recompense  of 
their  trausgression.  And  as  they  thought  fit  to  cast  out  the 
acknowledgment  of  God,  God  gave  them  over  to  an  outcasti^ 
mind,  to  do  the  things  that  are  unseemly.  They  are  filled 
with  all  unrighteousness,  fornication,  depravity,  covetous- 
ness,i6   maliciousness.     They   overflow  with   envy,  murder, 


Quoted  also  Gal.  lii.  11,  and 
Heb.  X.  38. 

"For  this  meaning  of  the 
verb,  compare  2  Thess.  ii.  6. 

12^1/  living  in  wickedness. 

"That  which  can  be  known 
by  men  as  men,  without  special 
supernatural  communication. 

"This  is  nearly  a  quotation 
from  Ps.  cvi.  20  (LXX.).  The 
phrase  used  there  and  here 
meaning  to  forsake  one  thing 
for  another;  to  change  one 
thing  against  another. 


iBThere  is  a  play  upon  the 
words  here  (cast  out — outcast). 
A  translation  should,  if  possi- 
ble, retain  such  marked  char- 
acteristics of  St.  Paul's  style. 
A  paranomasia  upon  the  same 
words  is  found  2  Cor.  xiii.  6,  7. 

i«Perhaps  this  may  be  here 
used  for  lust,  as  it  is  at  Eph.  v. 
3  and  elsewhere ;  see  the  notes 
there,  and  also  see  Hammond, 
and  Jowett,  in  loco. 


EPISTLE  TO  THE   ROMANS. 


97 


strife,  deceit,  malignity.     They  are  whisperers,  backbiters,     30 
God-haters;  17    outrageous,  overweening,  false  boasters;    in- 
ventors of  wickedness;    undutiful  to  parents;    bereft  of  wis-     31 
dom;   breakers  of  covenanted  faith;    devoid  of  natural  affec- 
tion ;   ruthless,  merciless.    Who  knowing  the  decree  of  God,i8     32 
whereby  all  that  do  such  things  are  worthy  of  death,  not 
only  commit  the  sins,  but  delight  in  their  fellowship  with  the 
sinners. 

Wherefore,  thou,  O  man,  whosoever  thou  ii.l 
art  that  judgest  others,  art  thyself  without 
excuse;  19   for  in  judging  thy  neighbor  thou 
condemnest  thyself,  since  thy  deeds  are  the 
same  which  in  him  thou  dost  condemn.    And       2 
we  know  that  God  judges  them  who  do  such 
wickedness,   not2o    by   their   words,   but   by 
their  deeds.    But  reckonest  thou,  O  thou  that       3 
condemnest   such   evil-doers,   and   doest  the 
like  thyself,  that  thou  shalt  escape  the  judg- 
ment of  God?  or  does  the  rich  abundance  of       4 
His  kindness  and  forbearance  and  long-suf- 
fering cause  thee  to  despise2i  Him?   and  art 
thou  ignorant  that  God,  by  His  kindness  [in 
vealed, "whether    withholding  punishment],  strives  to  lead  thee 
outwardly  (as      to  repentance?     But  thou,  in   the  hardness       5 
and  impenitence  of  thy  heart,  art  treasuring 
up  against  thyself  a  store  of  wrath,  which 
will  be  manifested  in22  the  day  of  wrath, 
even  the  day  when  God  will  reveal23  to  the 
sight  of  men  the  righteousness  of  His  judgment.     For  He       6 
will  pay  to  all  their  due,  according  to  their  deeds;    to  those       7 
who  with  steadfast  endurance  in  well-doing  seek  glory  and 


It  was  also 
violated  by 
those  who  ac- 
knowledged 
its  obligation 
(whether  Jews 
or  h«athen 
philosophers). 
Such  acknowl- 
edgment would 
not  avail  in 
God's  sight. 
His  judgment 
would  depend 
on  the  agree- 
ment between 
the  actions  and 
the  law   re- 


to  the  Jews) 
or  inwardly 
(as  to  the 
heathen). 


^"^We  venture  to  consider  this 
adjective  active,  against  the 
opinion  of  Winer,  Meyer,  and 
De  Wette ;  relying  first,  on  the 
authority  of  Suidas ;  and  sec- 
ondly, on  the  context. 

i*How  did  they  know  this? 
By  the  law  of  conscience  (see 
ii.  14),  confirmed  by  the  laws 
of  nature  (i.  20). 

"Inexcusable  in  doing  evil 
(not  in  judging)  is  evidently 
meant,  just  as  it  is  before  (i. 
20)  by  the  same  word.  St. 
Paul  does  not  here  mean  that 
"censoriousness  and  inexcus- 
able;" but  he  says  "thy  power 
to   judge   the    immoralities    of 


others  involves  thy  own  guilt ; 
for  thou  also  violatest  the  laws 
of  thy  conscience." 

'^This  appears  to  be  the 
meaning  of  "according  to 
truth." 

2iLiterally,  "is  it  the  rich 
abundance  of  His  kindness,  dc, 
which  thou  despisest?" 

"Not  against,  but  manifested 
in. 

23This  means  to  disclose  to 
sight  what  has  been  hidden; 
the  word  reveal  does  not  by  it- 
self represent  the  full  force  of 
the  original  term,  although 
etymologically  it  corresponds 
with  it. 


98 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


11 


12 


13 


14 


15 


16 


17 


18 


honor24  incorruptible,  He  will  give  life  eternal ;  but  for  men 
of  guile,25  ^ho  are  obedient  to  unrighteousness,  and  dis- 
obedient to  the  truth,  indignation  and  wrath,  tribulation 
and  anguish,  shall26  fall  upon  them;  yea,  upon  every  soul 
of  man  that  does  the  work  of  evil,  upon  the  Jew  first,  and 
also  upon  the  Gentile.  But  glory  and  honor  and  peace  shall 
be  given  to  every  man  who  does  the  work  of  good,  to  the 
Jew  first,  and  also  to  the  Gentile;  for  there  is  no  respect  of 
persons  with  God. 

For  they  who  have  sinned  without  [the  knowledge  of]  the 
Law  shall  perish  without  [the  punishment  of]  the  Law;  and 
they  who  have  sinned  under  the  Law  shall  be  judged  by  the 
Law.27  For  not  the  hearers  of  the  Law28  are  righteous  in 
God's  sight,  but  the  doers  of  the  Law  shall  be  counted 
righteous.  For  when  the  Gentiles,  having  not  the  Law,  do 
by  nature  the  works  of  the  Law,  they,  though  they  have  not 
the  Law,  are  a  Law  to  themselves;  since  they  manifest  the 
work  of  the  Law  written  in  their  hearts;  while  their  eon- 
science  also  bears  it  witness,  and  their  inward  thoughts, 
answering  one  to  the  other,  accuse,  or  else  defend  them; 
[as  will  be  seen]  29  in  that  day  when  God  shall  judge  the 
secret  counsels  of  men  by  Jesus  Christ,  according  to  the 
Glad-tidings  which  I  preach. 

Beholdso  thou  callest  thyself  a  Jew,  and  Nor  would  the 
restest  in  the  Law,  and  boastest  of  God's  ed'^by^^hl?^^^*^" 
favor,   and    knowest   the  will   of   God,    and    boast  in  the 


**"Glory  and  honor  and  im- 
mortality," an  hendiadys  for 
"immortal  glory  and  honor." 

2^This  noun  seems  to  mean 
selfish  party  intrigue,  conduct- 
ed in  a  mercenary  spirit,  and 
more  generally,  selfish  cun- 
ning;, being  derived  from  a 
verb  denoting  to  undertake  a 
work  for  hire.  It  occurs  also  2 
Cor.  xii.  20;  Phil.  i.  16,  Phil. 
ii.  3  ;  Gal.  v.  20  The  participle 
is  used  for  intriquing  partisans 
by  Aristotle  (Polit.  v.  3)..  The 
history  of  this  word  seems  to 
bear  a  strong  analogy  to  that 
of  our  term  job. 

2«0bserve  the  change  of  con- 
struction here.  The  nouns  in 
the  latter  clause  are  in  the 
nominative. 

^'We  have  remarked  else- 
where (but  the  remark  may  be 
repeated  with  advantage)  that 
the  attempts  which  were  for- 
merly    made     to     prove     that 


V  6  M  o  ?  when  used  with  and 
without  the  article  by  St.  Paul, 
meant  in  the  former  case  o 
moral  laiv  in  general,  and  in 
the  latter  only  the  Mosaic  Ldw, 
have  now  been  abandoned  by 
the  best  interpreters.  See  note 
on  iii.  2.0. 

28The  Jews  were  "hearers  of 
the  Law"  in  their  synagogues, 
every  Sabbath. 

29The  clause  in  brackets  (or 
some  equivalent)  must  be  in- 
terpolated, to  render  the  con- 
nection clear  to  an  English 
reader.  The  verbs  are  in  the 
present,  because  the  conscien- 
tious judgment  described  takes 
place  in  the  present  time ;  yet 
they  are  connected  with  in  the 
Day  (as  if  they  had  been  in  the 
future),  because  the  manifesta- 
tion and  confirmation  of  that 
judgment  belongs  to  "the  Day 
of  the  Lord." 

^^If   we   follow   some  of  the 


EPISTLE  TO  THE  ROMANS. 


99 


Law,  since  they 
broke  the  Law ; 
nor  by  their 
outward  con- 
secration to 
God,   since 
true  circum- 
cision is  that 
of  the  heart. 


givest^i  judgment  upon  good  or  evil,  being 
instructed  by  the  teaching  of  the  Law.  Thou 
deemest  thyself  a  guide  of  the  blind,  a  light 
to  those  who  are  in  darkness,  an  instructor 
of  the  simple,  a  teacher  of  babes,  possessing 
in  the  Law  the  perfect  pattern  of  knowl- 
edge and  of  truth.  Thou  therefore  that 
teachest  thy  neighbor,  dost  thou  not  teach 
thyself?  thou  that  preachest  a  man  should  not  steal,  dost 
thou  steal?  thou  that  sayest  a  man  should  not  commit  adul- 
tery, dost  thou  commit  adultery?  thou  that  abhorrest  idols, 
dost  thou  rob32  temples?  thou  that  makest  thy  boast  in  the 
Law,  by  breaking  the  Law  dost  thou  dishonor  God?  Yea,  as 
it  is  written,  "Through  you  is  the  name  of  God  blasphemed 
among  the  Gentiles. "^^ 

For  circumcision  avails  if  thou  keep  the  Law ;  but  if  thou 
be  a  breaker  of  the  Law,  thy  circumcision  is  turned  into  un- 
circumcision.  If,  then,  the  uncircumcised  Gentile  keep  the 
decrees  of  the  Law,  shall  not  his  uncircumcision  be  counted 
for  circumcision?  And  shall  not  he,  though  naturally  un- 
circumcised, by  fulfilling  the  Law,  condemn  thee,  who  with 
Scripture  and  circumcision  dost  break  the  Law?  For  he  is 
not  a  Jew  who  is  one  outwardly;  nor  is  that  circumcision 
which  is  outward  in  the  flesh;  but  he  is  a  Jew  who  is  one 
inwardly,  and  circumcision  is  that  of  the  heart,  in  the  spirit, 
not  in  the  letter;  whose  praise  comes  not  from  man,34  but 
from  God. 

"But  if  this  be  so,  what  advantage  has  theiii.l 
Jew,  and  what  has  been  the  profit  of  circum- 
cision?"    Much  every  way.     First,  because       2 
to  their  keeping  were  intrusted  the  oracles  of 
God.     For  what,  though  some  of  them  were       3 
faithless35  to  the  trust?    shall  we  says^  that 


19 


20 


21 


25 


26 


27 


28 


29 


The  advantage 
of  the  Jews 
consisted  in 
their  being 
intrusted  with 
the  outward 
revelation  of 


best  MSS.,  the  translation  must 
run  thus :  "But  what,  if  thou 
callest  thyself,"  &c. ;  the  apo- 
dosis  beginning  with  verse  21, 

3iThe  verb  means  to  test  (as 
a  metal  by  fire).  See  1  Peter 
i.  7.  Hence  to  give  judgment 
upon  (here).  "Things  that  are 
excellent,"  or  rather  "things 
that  differ,"  mean  (as  explain- 
ed by  Theophylact),  "what  we 
ought  to  do  and  what  we  ought 
not  to  do."  The  same  phrase 
occurs  Phil.  i.  10.  See  also 
Rom.  xii.  2 

32Compare  Acts  xix.  37. 


33lsaiah  Hi.  5  (LXX.). 

3*The  Pharisees  and  Phari- 
saic Judaizers  sought  to  gain 
the  praise  of  men  by  their  out- 
ward show  of  sanctity  ;  which 
is  here  contrasted  with  the  in- 
ward holiness  which  seeks  no 
praise  but  that  of  God.  The 
same  contrast  occurs  in  the 
Sermon  on  the  Mount. 

35"Faithless  to  the  trust"  re- 
fers to  the  preceding  "intrust- 
ed." For  the  meaning  of  the 
word,  compare  2  Tim.  ii.  13. 

36See  note  on  Gal.  iii.  21. 


100      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 
11 

12 

13 


their  faithlessness  destroys  the  faithfulness^^ 
of  Godf  That  be  far  from  us.  Yea,  be  sure 
that  God  is  true,  though  all  mankind  be 
liars,  as  it  is  written,  ''That  thou  mightest 
he  justified  in  thy  sayings,  and  mightest 
overcome  when  thou  art  judged.  "^»  But  if 
the  righteousness  of  God  is  established  by 
our  unrighteousness  [His  faithfulness  being 
more  clearly  seen  by  our  faithlessness],  must 
we  not  say  that  God  is  unjust"  (I  speak  as 
men  do) 39  "in  sending  the  punishment?" 
That  be  far  from  us;  for  [if  this  punish- 
ment be  unjust]  how  shall  God  judge  the 
world?  since^o  [of  that  judgment  also  it 
might  be  said],  "If  God's  truth  has  by  the 
occasion  of  my  falsehood  more  fully  shown 
itself,  to  the  greater  manifestation  of  His 
glory,  why  am  I  still  condemned  as  a  sinner? 
and  why4i  should  we  not  say"  (as  I  myself  am  slanderously 
charged  with  saying)  "let  us  do  evil  that  good  may  come?" 
Of  such  men42  the  doom  is  just. 

What  shall  we  say  then  [having  gifts  above 
the  Gentiles]  ?  have  we  the  pre-eminence  over 
them?  No,  in  no  wise;  for  we  have  already 
charged  all,  both  Jews  and  Gentiles,  with  the 
guilt  of  sin.  And  so  it  is  written,  "There  is 
none  righteous,  no,  not  one;  there  is  none 
that  understandeth,  there  is  none  that  seek- 
eth  after  God,  they  are  all  gone  out  of  the 
way,  they  are  altogether  become  unprofitable,  there  is  none 
that  doeth  good,  no,  not  one.    Their  throat  is  an  open  sepul- 


God's  will. 
Their  faith- 
lessness to  this 
trust   only 
established 
God's  faithful- 
ness by  fur- 
nishing the 
occasion  for 
its   display. 
Yet    though 
this   good 
resulted  from 
their  sin,  its 
guilt  is  not 
thereby  re- 
moved ;    since 
no  conse- 
quences  (how- 
ever good)  can 
make  a  wrong 
action  right. 


The  privileges 
of  the  Jews 
gave  them  no 
moral  pre- 
eminence over 
the  heathen  ; 
their  Law  only 
convicted  them 
of  sin. 


s^That  is,  shall  we  imagine 
that  God  will  break  His  cove- 
nant with  the  true  Israel,  be- 
cause of  the  unfaithfulness  of 
the  false  Israel  ?  Compare  Rom. 
xi.  1-5. 

MPs.  li.  4  (LXX.).  The 
whole  context  is  as  follows : 
"I  acknowledge  my  transgres- 
sion, and  my  sin  is  ever  before 
me;  against  Thee  only  have  I 
sinned,  and  done  this  evil  in 
Thy  sight;  that  Thou  might- 
est be  justified  in  Thy  sayings, 
and  mightest  overcome  when 
Thou  art  judged." 

*^For  this  phrase,  see  note  on 
Gal.  iii.  15.  And  compare  also 
1  Cor.  XV.  32,  and  Rom.  vi.  19. 

*°In   this  most  diflacult  pas- 


sage we  must  bear  in  mind  that 
St.  Paul  is  constantly  referring 
to  the  arguments  of  his  oppo- 
nents, which  were  familiar  to 
his  readers  at  Rome,  but  are 
not  so  to  ourselves.  Hence  the 
apparently  abrupt  and  ellipti- 
cal character' of  the  argument, 
and  the  necessity  of  supplying 
something  to  make  the  connec- 
tion intelligible. 

"The  ellipsis  is  supplied  by 
understanding  "why"  from  the 
preceding  clause,  and  "say" 
from  the  following ;  the  com- 
plete expression  would  have 
been,  "why  should  we  not  say?" 

*2Viz.,  men  who  deduce  im- 
moral consequences  from  so- 
phistical arguments. 


EPISTLE   TO  THE  ROMANS. 


101 


chre,  with  their  tongue  they  have  used  deceit,  the  poison  of 
asps  is  under  their  lips.     Their  mouth  is  full  of  cursing  and     14 
bitterness.     Their  feet  are  swift  to  shed  blood.    Destruction  15, 16 
aiid  misery  are  in  their  paths,  and  the  way  of  peace  have     17 
they   not   known.     There   is  no   fear   of    God   before  their 
eyes. '  '43    Now  we  know  that  all  the  sayings  of  the  Law  are 
spoken  to  those  under  the  Law  [these  things  therefore  are 
spoken  to  the  Jews],  that  every  mouth  might  be  stopped,  and 
the  whole  world  might  be  subjected  to  the  judgment  of  God. 
For44  through  the  works  of  the  Law  "shall  no  flesh  be  justi- 
fied in  His  sight,' '^5  because  by  the  Law  is  wrought  [not  the 
doing  of  righteousness,  but]  the  acknowledgment  of  sin. 

But  now,  not  by  the  Law,  but  by  another 
way,46  God's  righteousness  is  brought  to 
light,  whereto  the  Law  and  the  prophets  bear 
witness;  God's  righteousness  (I  say)  which 
comes  by  faith  in  Jesus  Christ,  for  all  and 
upon  all,  who  have  faith ;47  for  there  is  no 
difference  [between  Jew  and  Gentile],  since 
all  have  sinned,  and  none  have  attained  the 
glorious  likenesses  of  God.  But  they  are 
justified  freely  by  His  grace  through  the 
ransom  which  is  paid  in  Christ  Jesus.  For 
him  hath  God  set  forth,  in  His  blood  to  be  a 
propitiatory  sacrifice  by  means  of  Faith, 
thereby  to  manifest  the  righteousnes  of  God ; 
because  in  His  forbearance  God  had  passed 


Hence  all 
men,  being 
condemned  by 
the  standard 
of  moral  law 
which  they 
possessed, 
must  be  made 
righteous  in 
God's  sight  in 
a  way  differ- 
ent from  that 
of  the  Law ; 
i.  e.  not  by 
obeying  pre- 
cepts, and  so 
escaping  pen- 
alties, but  by 


]8 
19 


20 


21 


22 


23 


24 


25 


*3This  whole  passiage  is  quot- 
ed (and  all  but  verses  10  and 
11  verbatim)  from  Ps,  xiv.  1, 
2,  3  (LXX.).  Portions  of  it 
also  occur  in  Ps.  liii.  3,  Ps,  v. 
9,  Ps.  cxl.  3,  Ps.  X.  7  ;  Isaiah 
lix.  7  ;    Ps.  xxxvi.  1. 

"See  note  on  ii.  12.  That 
the  absence  of  the  article  makes 
no  difference  is  shown  by  verses 
28  and  29.  At  the  same  time, 
it  must  be  observed  that  the 
Law  is  spoken  of  as  a  moral, 
not  as  a  ceremonial  law. 

*sps.  cxliii.  2,  almost  verba- 
tim from  LXX.  "Enter  not 
into  judgment  with  Thy  serv- 
ant ;  for  in  Thy  sight  shall  no 
man  be  justified."  No  doubt 
the  preceding  words  were  in  St. 
Paul's  recollection,  and  are  tac- 
itly referred  to,  being  very  suit- 
able to  his  argument. 

*Wot    by    the   Law,    hut    by 


something  else.  See  ill.  28,  and 
iv.  6. 

*^In  order  to  render  more 
clear  the  connection  between 
the  words  for  "faith"  and  "be- 
lieve," it  is  desirable  to  trans- 
late the  latter  have  faith  (in- 
stead of  believe)  wherever  it  is 
possible. 

***Literally,  all  fall  short  of 
the  glory  of  God.  We  have 
"God's  glory"  as  analogous  to 
"Christ's  glory"  (2  Cor.  viil. 
32,  or  2  Cor.  ill.  18).  It  may 
also  mean  God's  heavenly  glory 
(Rom.  V.  2,  and  2  Thess.  ii. 
14).  Meyer  and  others  render 
it  "the  praise  which  comes  from 
God,"  which  is  contrary  to  St. 
Paul's  use  of  the  phrase.  In- 
deed St.  John  is  the  only  writer 
in  the  New  Testament  who  fur- 
nishes any  analogy  for  this 
rendering  (John  xii.  43). 


102       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


26 


27 


28 


29 
30 


31 


over  the  former  sins  of  men^a  in  the  times 
that  are  gone  by.     [Him   (I  say)   hath  God    faith  in  Jesus 
set  forth]  in  this  present  time  to  manifest    riieh^^'ng^l '^^ 
His    righteousness,   that   he  might   'be  just,    gratuitous 
and   [yet]   might  justify'-o  the  children^i  of    pardon  for 
Faith.     Where,  then,   is  the52  boasting    [of    ^-^e  sacHfice 
the  Jew]  ?    It  has  been^s  shut  out.    By  what    of  Christ 
law?     by  the  law  of  works?    no,  but  by  the    .^jJ^g^^ardoS* 
law    of    Faith.      For    we   reckon^*    that    by    prcfceeded^not 
Faith  a  man  is  justified,  and  not  by^^  the    from   God's 
works   of  the  Law;     else  God  must  be  the    [0^^8*1^^°^^ 
God  of  the  Jews  alone;    but  is  He  not  like- 
wise the  God  of  the  Gentiles?     Yea,  He  is  the  God  of  the 
Gentiles  also.     For  God  is  one   [for  all  men],  and  He  will 
justify  through  Faith  the  circumcision  of  the  Jews,  and  by 
their  Faith  will  He  justify  also  the  uncircumcision  of  the 
Gentiles. 

Do  we,  then,  by  Faith  bring  to  nought  the  Jewish  objec- 
Law?  That  be  far  from  us!  Yea,  we  es-  tions  met  by 
tablish   thp  Lnw  appeal  to  the 

taoiisn  tne  l^aw.  „    ,         Old  Testament 

VVhat,  then,56  can  we  say  that  our  father    and  the  ex- 


*^The  A.  v.  here  is  a  mis- 
translation.   Cf.  Acts  xvii.  30. 

soThe  first  wish  of  a  trans- 
lator of  St.  Paul's  Epistles 
would  be  to  retain  the  same 
English  root  in  all  the  words 
employed  as  translations  of  the 
various  dirivatives  of  £i»catos, 
viz,  SiKaLOfrvvr},  6i.Kai.ovy,  StKaiiona, 
JiKaicixrc;,    SiKaio)?,  and   6i/catOKp(.<rta. 

But  this  is  impossible,  be- 
cause no  English  root  of  the 
same  meaning  has  these  de- 
rivatives ;  for  example,  taking 
righteous  to  represent  SiKatos, 
we  have  righteousness  for  6tKat- 
oavvrf,  but  no  verb  from  the 
same  root  equivalent  to  fiixai. 
ovv.  .  Again,  taking  just  for 
fiiKaio?,  we  have  justify  for  6t- 
Ka^ovv,  but  no  term  for  6t(cai- 
oavvp,  which  is  by  no  means 
equivalent  to  justice,  nor  even 
to  justness,  in  many  passages 
where  it  occurs.  The  only 
course  which  can  be  adopted, 
therefore,  is  to  take  that  root 
in  each  case  which  seems  best 
to  suit  the  context,  and  bring 
out  the  connection  of  the  argu- 
ment. 


^^The  original  is  not  fully 
represented  by  the  A.  V.  It 
means  "him  whose  essential 
characteristic  is  faith,  "the 
child  of  faith."  Compare  Gal. 
iii.  7,  and  Gal.  iii.  9.  The  word 
"Jesus"  is  omitted  by  some  of 
the  best  MSS.,  and  is  introduced 
in  others  with  variations, 
which  looks  as  if  it  had  been 
originally  an  interpolation.  It 
is  omitted  by  Tischendorf. 

^^The  Greek  has  the  article 
before  the  word  for  "boasting." 

^^The  aorist  seems  used  here 
(as  often)  in  a  perfect  sense. 
See  note  on  2  Cor.  vii.  2,  and 
on  Rom.  v.   5. 

5*We  have  adopted  the  read- 
ing "for"  instead  of  "there- 
fore," because  the  authority  of 
MSS.  and  Fathers  is  pretty 
equally  divided  between  the  two 
readings,  and  it  suits  the  con- 
text better  to  make  this  clause 
a  proposition  supporting  the 
preceding,  and  defended  by  the 
following,  than  to  make  it  the 
conclusion  from  the  preceding 
arguments. 

^'See  note  on  verse  21. 

56The  "therefore"  here  is 
very   perplexing,    as  the   argu- 


EPISTLE   TO  THE   ROMANS. 


103 


ample  of  Abra- 
ham, who  was 
justilied,  not  by 
circumcision, 
but  before 
circumcision. 
Abraham's 
beliel'  in  God's 
promises  fore- 
shadows 
Christian  faith, 
Christians  be- 
ing,   by    virtue 
of  their   faith, 
the  spiritual 
children  of 
Abraham  and 
heirs  of  the 
promises. 


Abraham  gained  by ''7  the  fleshly  ordinance? 
For  if  Abraham  was  justified  by  worlis,  he 
has  a  ground  of  boasting.  But  he  has  no 
ground  of  boasting  with  God;  for  what  says 
the  Scripture?  "Abraham  had  faith  in  God, 
and  it  was  reckoned  unto  him  for  righteous- 
ness."^^ Now,  if  a  man  earn  his  pay  by  his 
work,  it  is  not ' '  reckoned  to  him  "  as  a  favor, 
but  it  is  paid  him  as  a  debt;  but  if  he  earns 
nothing  by  his  work,  but  puts  faith  in  Him 
who  justifies^'J  the  ungodly,  then  his  faith  is 
"reckoned  to  him  for  righteousness."  In 
like  manner  David  also  tells  the  blessedness 
of  the  man  to  whom  God  reckoneth  righteous- 
ness, not  by  works,  but  by  another  way,6o 
saying,  "Blessed  are  they  whose  iniquities  are  forgiven,  and 
wnose  sins  are  covered.  Blessed  is  the  man  against  whom 
the  Lord  shall  not  reckon  sin. '  'ci  Is  this  blessing,  then,  for 
the  circumcised  alone?  or  does  it  not  belong  also  to  the  un- 
eircumcised?  for  we  say,  "his  faith  was  reckoned  to  Abra- 
ham for  righteousness."^-  How,  then,  was  it  reckoned  to 
him?  when  he  was  circumcised,  or  uncircumcised?  Not  in 
circumcision,  but  in  uncircumcision.  And  he  received  cir- 
cumcision as  an  outward  signcs  of  inward  things,  a  seal  to 
attest  the  righteousness  which  belonged  to  his  Faith  while  he 
was  yet  uncircumcised.  That  so  he  might  be  father  of  all 
the  faithful  Avho  are  uncircumcised,  that  the  righteousness 
[of  Faith]  might  be  reckoned  to  them  also; — and  father  of 
circumcision  to  those^*  who  are  not  circumcised  only  in  the 
flesh,  but  who  also  tread  in  the  steps  of  that  Faith  which  our 
lather  Abraham  had  while  yet  uncircumcised. 

For  the.  promisees  to  Abraham  and  his  seed  that  he  should 
inherit  the  world  came  not  by  the  Law,  but  by  the  righteous- 


10 


11 


12 


13 


nient  seems  to  require  "for." 
N  )r  is  the  difficulty  removed 
by  saying  dogmatically  that  this 
passage  is  'not  a  proof  but  a 
consequence"  of  the  preceding. 
For  it  is  unquestionably  given 
by  St.  Paul  as  a  2Jroof  that  the 
law  is  consistent  with  his  doc- 
trine of  faith.  The  "therefore" 
is  probably  repeated  from  the 
preceding  "therefore,"  just  as 
"for"  is  repeated  in  v.  7. 

^'Literally,  gained  in  the  way 
of  the  flesh.  The  order  of  the 
Greek  forbids  us  to  join  "after 
the  flesh"  with  "father,"  as  in 
A.  V. 


s^Gen.  XV.  6   (LXX.). 

^"See  note  on  iii,  26. 

^°See  again  note  on  iii.  21. 

«iPs.   xxxii.   1,   2    (LXX.). 

«2Gen.  XV.  6  (LXX.),  repeat- 
ed. 

•^^The  full  meaning  of  sign  is 
an  outward  sign  of  things  un^ 
seen. 

«Wiz.,  the  faithful  of  Jewish 
birth. 

'^^"The  land  which  thou  seest, 
to  thee  will  I  give  it,  and  to 
thy  seed  for  ever,"  Gen.  xiii.  15. 
St.  Paul  /according  to  his  fre- 
quent practice  in  dealing  with 
the  Old  Testament)   allegoriaes 


104      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iv. 

14  ness  of  Faith.  For,  if  this  inheritance  belong  to  the  children 
of  the  Law,  Faith  is  made  of  no  account,  and  the  promise  is 

15  brought  to  nought;  because  the  Law  brings  [not  blessings 
but]  punishment66  (for  where  there  is  no  law,  there  can  be 

16  no  law-breaking).  Therefore  the  inheritance  belongs  to 
Faith,  that  it  might  be  a  free  gift;  that  so  the  promise^T 
[not  being  capable  of  forfeiture]  might  stand  firm  to  all  the 
seed  of  Abraham,  not  to  his  children  of  the  Law  alone,  but 
to  the  children  of  his  Faith;    for  he  is  the  Father  of  us  all 

17  [both  Jews  and  Gentiles]  (as  it  is  written, '  *  1  have  made  thee 
the  father  of  many  nations  ")^^  in  the  sight  of  God,  who 
saw  his  faith,  even  God  who  makes  the  dead  to  live,  and  calls 

18  the  things  that  are  not  as  though  they  were.  For  Abraham 
had  faith  in  hope  beyond  hope,  that  he  might  become  the 
father  of  many  nations ;^^  as  it  was  said  unto  him,  ''Look 
toward  heave^i,  and  tell  the  stars  if  thou  be  able  to  number 

19  them;  even  so  shall  thy  seed  be.' "'^  And  having  no  feeble- 
ness in  his  faith,  he  regarded  not  his  own  body  which  was 
already  dead    (being  about  a  hundred  years  old),  nor  the 

20  deadness  of  Sarah's  womb;  at  the  promise  of  God  (I  say) 
he  doubted  not  faithlessly,  bufi  was  filled  with  the  strength 

21  of  Faith,  and  gave  the  glory  to  God;  being  fully  persuaded 
that  what  He  has  promised.  He  is  able   also  to   perform. 

22  Therefore,  "his  faith  was  reckoned  to  him  for  righteous- 
23,  24  ness. '  *   But  these  words  were  not  written  for  his  sake  only,  but 

for  our  sakes  likewise ;  for  it  will  be  *  *  reckoned  for  righteous- 


this  promise.     So  that,  as  Ab-  '^^Gen.  xv.  5  (LXX.).   In  such 

raham   is    (allegorically   view-  quotations,    a   few   words   were 

ed)  the  type  of  Christian  faith,  suflBcient    to    recall    the    whole 

he  is  also  the  heir  of  the  world,  passage     to     Jewish     readers ; 

whereof  the  sovereignty  belongs  therefore,   to  make  them  intel- 

to    his    spiritual    children,    by  ligible  to  modern  readers,  it  is 

virtue  of  their  union  with  their  sometimes  necessary  to  give  the 

Divine  Head.  context.     It  should  be  observed 

^^Literally,   wrath;    i.  e.  the  that    this    quotation    alone    is 

wrath    of    God    punishing    the  sufficient     to     prove     that     the 

transgressions  of  the  Law.  majority  of  those  to  whom  St. 

*^This  passage  throws  light  Paul  was  writing  were  familiar 
on  Gal.  iii.  18  and  20.  It  with  the  Septuagint  version ; 
should  be  observed  that  St.  Paul  for  to  none  others  could  such  a 
restricts  "the  seed  of  Abraham"  curtailed  citation  be  intelligi- 
to  the  inheriters  of  his  faith;  ble.  The  hypothesis  that  the 
and  to  all  this  seed  (he  de-  Roman  Christians  had  original- 
Glares)  the  promise  must  stand  ly  been  .Jewish  proselytes,  of 
firm.  Gentile  birth,  satisfies  this  con- 

«8Gen.  xvii.  5   (LXX.).     It  is  dition.       See    the    introductory 
impossible  to   represent  in   the  remarks  to  this  epistle. 
English   the    full   force    of   the  ^^Literally,       he      was      in- 
Greek,    when    the    same    word  strengthened  (i.  e.,  strengthen- 
means  nations  and  Gentiles.  cd  inwardly)  hy  faith. 


®Gen.  xvii.  5.    See  the  previ- 
ous note. 


EPISTLE  TO  THE  ROMANS. 


105 


ness"  to  us  also,  who  have  faith  in  Him  that  raised  from  the 
dead  our  Lord  Jesus;  who  was  given  up  to  death  for  our 
transgressions,  and  raised  again  to  life  for  our  justification.72 

Therefore,   being  justified   -by    Faith,   we  v.  1 
Through  faith      have  peace  with  God,  through  our  Lord  Jesus 
ph^'^'i*^*''  ^^^"'    Christ,  through  whom  also  we  have  received       2 
justified"^ an'd      entrance  into  this  grace^s  wherein  we  stand; 
they  rejoice  in     and  we  exult  in  hope  of  the  glory  of  God. 
the  midst  of  ^jj^j  jjq^  Qj^\y  g^^  j^^^  ^^  exult  also   in  our       3 

sufferings;    for  we  know  that  by  suffering 
is  wrought  steadfastness,  and  steadfastness       4 
is  the  proof  of  soundness,  and  proof  gives 
rise  to  hope;    and  our  hope   cannot  shame       5 
us  in  the  day  of  trial;    because  the  love  of 
God  is  shed  forth  in  our  hearts  by  the  Holy 
Spirit,  who  has  been74  given  unto  us.     For       6 
while  we   were  yet   helpless    [in    our   sins], 
Christ  at  the  appointed  time  died  for  sinners. 
Now  hardly  for  a  righteous  man  will  any  be       7 
found    to    die    (although    some,    perchance, 
would    even    endure    death    for    the   good), 
but  God  gives  proof  of  His  own  love  to  us,       S 
because,  while   we  were  yet  sinners,  Christ 
died  for  us.    Much  more,  now  that  we  have  been  justified  in       9 
His  blood,75  shall  we  be  saved  through  Him  from  the  wrath76 
to  come.     For  if,  when  we  were  His  enemies,  we  were  recon-     10 
ciled  to  God  by  the  death  of  His  Son,  much  more,  being  al- 
ready reconciled,  shall  we  be  saved  by  sharing  in77  His  life. 
Nor  is  this  our  hope  only  for  the  time  to  come;   but  also  [in     11 


their  present 
sufferings, 
being  filled 
with  the  con- 
sciousness of 
God's  love  in 
the  sacrifice  of 
Christ  for 
them.     For  by 
partaking  in 
the   death   of 
Christ,  they 
are  reconciled 
to  God  ;    and 
by  partaking 
in  the  life  of 
Christ,  they 
are  saved. 


7^1.  e.  that  we  might  have  an 
ever-living  Saviour  as  the  ob- 
ject of  our  faith,  and  might 
through  that  faith  be  united 
with  Him,  and  partake  of  His 
life,  and  thus  be  justified,  or 
accounted  righteous,  and  (for 
St.  Paul  does  not,  like  later  the- 
ologians, separate  these  ideas) 
have  the  seed  of  all  true  moral 
life  implanted  in  us.  Compare 
v.  10. 

^3"By  faith"  is  omitted  in  the 
best  MSS. 

'^*01shausen  translates  "was 
given  unto  us,"  viz.  on  the  day 
of  Pentecost.  But  we  have  else- 
where shown  the  mistake  of 
those  who  will  never  allow  St. 
Paul  to  use  the  aorist  in  a  per- 
fect sense.  See  note  on  2  Cor. 
Tii.    2,      Dr.    Alford,    who   ob- 


jects to  translate  one  aorist 
participle  (in  the  5th  verse) 
"having  been  given,"  is  obliged 
himself  inconsistently  to  trans- 
late another  (in  the  9th  verse) 
"having  been  justified,"  and  an 
aorist  verb  (11th  verse)  "we 
have  received,"  and  to  consent 
to  the  junction  of  both  these 
aorists  with  "now,"  a  junction 
which  is  conclusive  as  to  its 
perfect  use. 

''^Justified  in  His  blood,  i.  e. 
by  participation  in  His  blood; 
that  is,  being  made  partakers 
of  His  death.  Compare  Rom. 
vi.  3-8  ;    also  Gal.  ii.  20. 

''^The  original  has  the  article 
before  "wrath." 

"This  "in"  should  be  dis- 
tinguished from  the  preceding 
"by." 


106      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


our  present  sufferings]  we  exult  in  God,  through  Jesus  Christ 
our  Lord,  by  whom  we  have  now  received  reconciliation  with 
God. 

12  This,  therefore,  is  like  the  easels  when, 
through  one  man  [Adam],  sin  entered  into 
the  world,  and  by  sin  death;  and  so  death 
spread  to  all  mankind,  because  all  commit- 

13  ted  sin.  For  before  the  Law  was  given  [by 
Moses],  there  was  sin  in  the  world;  but  sin 
is    not    reckoned    against    the    sinner,    when 

14  there  is  no  law  [forbidding  it]  ;  neverthe- 
less death  reigned  from  Adam  till  Moses, 
even  over  those  whose  sin  [not  being  the 
breach  of  law]  did  not  resemble  the  sin  of 
Adam.     Now,  Adam    is  an  image   of   Him 

15  that  was  to  come.  But  far  greater  is  the 
gift  than  was  the  transgression;  for  if  by 
the  sin  of  the  one  man  [Adam]  death  came 
upon  the  many,79  much  more  in  the  grace 
of  the  one  man  Jesus  Christ  has  the  f  reeness 
of  God'sso  bounty  overflowed  unto  the  many. 

16  Moreover,  the  boon  [of  God]  exceeds  the 
fruitsi  of  Adam's  sin;  for  the  doom  came 
out  of  one  offence,  a  sentence  of  condemna- 
tion ;    but  the  gift  comes,  out  of  many  of - 

17  fences,  a  sentence  of  acquittal.  For  if  the 
reign  of  death  was  established  by  the  one  man  [Adam], 
through  the  sin  of  him  alone;  far  more  shall  the  reign  of 
life  be  established  in  those  who  receive  the  overflowing  ful- 
ness of  the  free  gift  of  righteousness  by  the  one  man  Jesus 

18  Christ.  Therefore,  as  the  fruit  of  one  offence  reached  to  all 
men,  and  brought  upon  them  condemnation  [the  source  of 
death] ;   so  likewise  the  fruit  of  one  acquittal  shall  reachsz 


For  Christ  in 
His  own   per- 
son was  the 
representative 
of  all  mankind 
for  salvation, 
as  Adam  was 
for  condemna- 
tion.    The 
Mosaic  Law 
was  added  to 
the  law  of  con- 
science, in 
order  that  sin 
might  be  felt 
to  be  a  trans- 
gression of 
acknowledged 
duty,  and  that 
thus  the  gift 
of  spiritual  life 
in  Christ  might 
be  given  to 
men  prepared 
to  feel  their 
need  of  it,  so 
tiiat  man's  sin 
might  be  the 
occasion  of 
God's  mercy. 


■^^Much  diflaculty  has  been 
caused  to  interpreters  here  by 
the  "as"  (which  introduces  the 
first  member  of  the  parallel) 
having  no  answering  "so"  (nor 
any  thing  equivalent  to  it)  to 
introduce  the  second.  The  best 
view  of  the  passage  is  to  con- 
sider "as"  as  used  elliptically 
for  \_the  case  is]  as  what  fol- 
lotos ;  in  which  sense  it  is  used 
Matt.  XXV.  14,  where  it  is  simi- 
larly without  any  answering 
"so."  Another  view  is  to  sup- 
pose the  regular  construction 
lost  sight  of  in  the  rapidity  of 
dictation  :     the   second  member 


of  the  parallel  being  virtually 
supplied  in  verses  15  to  20. 

79Not  "many"  (A.  V.),  but 
the  many,  nearly  equivalent  to 
all. 

^°We  take  fir  ace  and  (jift  to- 
gether. Compare  the  same  ex- 
pression below,  in  verse  37; 
literally,  the  free  gift  and  the 
boon  of  God,  an  hendiadys  foi 
the  freeness  of  God's  bounty. 

^"Literally,  the  boon  is  not  as 
[that  which  was]  wrought  by 
on^"  vian  n'ho  sinned. 

^2We  take  Sucaiiatia  here  in 
the  same  sense  as  in  verse  1€, 
becaii^^,  first,   it  is  diflicult  t<i 


EPISTLE  TO  THE  ROMANS. 


107 


20 


21 


to  all,  and  shall  bring  justification,  the  sourcesa  of  life.  For 
as,  -by  the  disobedience  of  the  one,  the  many  were  made  sin- 
ners; so  by  the  obedience  of  the  one,  the  many,  shall  be  made 
righteous.  And  the  Law  was  added,  that  sin  might  abound  ;84 
but  where  sin  abounded,  the  gift  of  grace  has  overflowed  be- 
yond [the  outbreak  of  sin] ;  that  as  sin  has  reigned  in  death, 
so  grace  might  reign  through  righteousness  unto  life  eternal, 
by  the  work  of  Jesus  Christ  our  Lord. 

What  shall  we  say  then  ?  shall  we^^  persist  vi.  1 
in  sin  that  the  gift  of  grace  may  be  more 
abundant  ?    God  forbid !    We  who  have  dieds" 
to  sin,  how  can  we  any  longer  live  in  sin?       3 
or  have  you  forgotten  that  all  of  us,  when 
we  were  baptized  into  fellowship  with  Christ 
Jesus,   were   baptized    into    fellowship    with 
His  death?     With  Him,  therefore,  we  were       4 
buried  by  the  baptism  wherein  we  shared  His 
death  [when  we  sank  beneath  the  waters] 87 
that  even  as  Christ  was  raised  up  from  the 
dead  by  the  glory  of  the  Father,  so  we  like- 
wise might  walk  in  newness  of  life.     For  if       5 
we  have  been  graftedss  into  the  likeness  of 


It  is  a  self-con- 
tradictory 
perversion  of 
this  truth  to 
conclude  from 
it  that  we 
should   persist 
in  sin  in  order 
to  call  forth 
a  greater  exhi- 
bition of  God's 
grace  ;    for 
spiritual   life 
(which  is  the 
grace)   cannot 
co-exist  with 
spiritual  death. 


suppose  the  same  words  used 
in  the  very  same  passage  in 
two  such  different  meanings  as 
Recte  factum,  and  Decretum 
ahsolutorium  (which  Wahl  and 
most  of  the  commentators  sup- 
pose it  to  be).  And,  secondly, 
because  otherwise  it  is  neces- 
sary to  take  "one"  differently 
in  two  parallel  phrases  (mascu- 
line in  the  one,  and  neuter  in 
the  other),  which  is  unnatural. 

^Literally,  appertaining  to 
life. 

^A  light  is  thrown  on  this 
very  difficult  expression  by  vii. 
13  ;    see  note  on  that  verse. 

s^This  was  probably  an  ob- 
jection made  by  Judaizing  dis- 
putants (as  it  has  been  made 
by  their  successors  in  other 
ages  of  the  Church)  against  St. 
Paul's  doctrine.  They  argued 
that  if  (as  he  said)  the  sin  of 
man  called  forth  so  glorious  an 
exhibition  of  the  pardoning 
grace  of  God,  the  necessary 
conclusion  must  be,  that  the 
more  men  sinned  the  more  God 
was  glorified.  Compare  iii.  7- 
8,  and  verse  15  below.  We 
know,  also,  that  this  inference 


was  actually  deduced  by  the 
Antinomian  party  at  Corinth 
and  therefore  it  was  the  more 
necessary  for  St.  Paul  to  re- 
fute it. 

86The  A.  V.  "are  dead"  does 
not  preserve  the  reference  in 
the  original  to  a  past  transac- 
tion. We  might  here  keep  the 
aorist  to  its  classical  use,  by 
translating  (as  in  our  former 
edition)  who  died  to  sin  [when 
we  became  followers  of  Christ]  ; 
but  this  rendering  is  less  sim- 
ple and  natural  than  the  other. 

"This  clause,  which  is  here 
left  elliptical,  is  fully  express- 
ed in  Col.  ii.  12.  This  passage 
cannot  be  understood  unless  it 
be  borne  in  mind  that  the  prim- 
itive baptism  was  by  immer- 
sion. 

s^Literally,  have  become  par- 
takers of  a  vital  union  [as  tHat 
of  a  graft  with  the  tree  into 
which  it  is  grafted]  of  the  rep- 
resentation of  his  death  [in 
baptism].  The  meaning  ap- 
pears to  to  be,  if  we  have  shar- 
ed the  reality  of  his  death, 
lohercof  we  have  undergone  the 
likeness. 


108       THE  \.IFE  AND  EPISTLES  OF  ST.  PAUL. 


10 
11 

12 
13 


14 

15 

16 

17 

18 
19 


His  death,  so  shall  we  also  share  His  resurrection.  For  we 
know  that  our  old  man  was  crucifiedss  with  Christ,  that 
the  sinful  body  [of  the  old  man]9o  might  be  destroyed,  that 
we  might  no  longer  be  the  slaves  of  sin ;  (for  he  that  is  dead 
is  justifiedsi  from  sin).  Now,  if  we  have  shared  the  death 
of  Christ,  we  believe  that  we  shall  also  share  His  life; 
knowing  that  Christ,  being  raised  from  the  dead,  can 
die  no  more;  death  has  no  more  dominion  over  Him. 
For  He  died  once,  and  once  only,  unto  sin;  but  He  lives 
[forever]  unto  God.  Likewise  reckon  ye  also  yourselves  to 
be  dead  indeed  unto  sin,  but  living  unto  God  in  Christ 
Jesus.92  Let  not  sin  therefore  reign  in  your  dying  body,  caus- 
ing you  to  obey  its  lusts;  nor  give  up  your  members  to  sin, 
as  instruments  of  unrighteousness;  but  give  yourselves  to 
God,  as  being  restored  to  life  from  the  dead,  and  your  mem- 
bers to  His  service  as  instruments  of  righteousness;  for  sin 
shall  not  have  the  mastery  over  you,  since  you  are  not  under 
the  Law,93  but  under  grace. 

What  then?   shall  we  sins*  because  we  are 
not  under  the  Law,  but  under  grace?     God    Tr^eldSm"from'' 
forbid!      Know   ye   not   that   He    to   whose    the  Law  con- 
service  you  give  yourselves  is  your  real  mas-    sists  in  living 
ter,  whether  sin,  whose  end  is  death,  or  obe-    J,"  the^aw/'^ 
dience,  whose  end  is  righteousness?    But  God    not  from  fear 
be   thanked    that  you,    who   were    once   the    «f  its  penalties, 

1  £     '         -u        J  \c  1,        i.     4.U       but  as  neces- 

slaves  of  sin,  obeyed  from  your  hearts  the 

teaching  whereby  you  were  moulded  anew;^^ 
and  when  you  were  freed  from  the  slavery 
of  sin,  you  became  the  bondsmen  of  right- 
eousness. (I  speak  the  language  of  com- 
mon life,  to  show  the  weakness  of  your  fleshly  natures^ 
[which  must  be  in  bondage  either  to  the  one,  or  to  the  other].) 


sary  fruits  of 
the  spiritual 
life  whereof 
Christians 
partake. 


8»0bserve  the  mis-translation 
in  the  A.  V.  "is  crucified." 

''"With  "body  of  sin"  compare 
"body  of  flesh."  Col.  ii.  11. 

»i7s  justified,  meaning  that  if 
a  criminal  charge  is  brought 
against  a  man  who  died  be- 
fore the  perpetration  of  the 
crime,  he  must  be  acquitted, 
since  he  could  not  have  com- 
mitted the  act  charged  against 
him. 

92The  best  MSS.  omit  "our 
Lord." 

»3To  be  "under  the  law,"  in 
St.  Paul's  language,  means  to 
avoid  sin  from  fear  of  penal- 
ties attached  to  sin  by  the  law. 


This  principle  of  fear  is  not 
strong  enough  to  keep  men  in 
the  path  of  duty.  Union  with 
Christ  can  alone  give  man  the 
mastery  over  sin. 

'•^See  note  on  first  verse  of 
this  chapter.  - 

^^Literally,  the  mould  of 
teaching  into  tvhich  you  were 
transmitted.  The  metaphor  is 
from  the  casting  of  metals. 

»^There  is  a  striking  resem- 
blance between  this  passage  and 
the  words  of  Socrates  recorded 
by  Xenophon  Mem.  I.  5.  For 
the  apologetic  phrase  here, 
compare  Rom.  iii.  5  and  Gal. 
iii.  15. 


EPISTLE  TO  THE  ROMANS. 


109 


Hence  the 
slaves  of  sin 
can  have  no 
part  in  this 
freedom  from 
the  Law  ;    since 
they  are  still 
subject  to  the 
penalties  of 
the  Law,  which 
are  the  neces- 
sary results 
of  sin. 


20 


21 


22 


23 


Tot  as  once  you  gave  up  the  members  of 
your  body  for  slaves  of  uncleanness  and  li- 
centiousness, to  work  the  deeds  of  license; 
so  now  must  you  give  them  up  for  slaves  of 
righteousness  to  work  the  deeds  of  holiness. 
For  when  you  were  the  slaves  of  sin,  you 
were  free  from  the  service  of  righteousness. 
What  fruit,  then,  had  you97  in  those  times, 
from  the  deeds  whereof  you  are  now  asham- 
ed? yea,  the  end  of  them  is  death.  But  now, 
being  freed  from  the  bondage  of  sin,  and  en- 
slaved to  the  service  of  God,  your  fruit  is  growth  in  holi- 
ness,98  and  its  end  is  life  eternal.  For  the  wage  of  sin  is 
death;  but  the  gift  of  God  is  eternal  life  in  Christ  Jesus  our 
Lord  and  Master.99 

[I  say  that  you  are  not  under  the  Law]  ;  vii.  1 
ori   are  you  ignorant,  brethren   (for  I  speak 
to  those  who  know  the  Law),  that  the  do- 
minion of  the  Law  over  men  lasts  only  dur- 
ing their  life?    thus  the  married  woman  is       2 
bound  by  the  Law  to  her  husband  while  he 
lives,  but  if  her  husband  be  dead,  the  law 
which   bound  her  to   him  has  lost  its  hold 
upon  her;    so  that  while  her  husband  is  liv-       3 
ing,  if  she  be  joined  to  another  man,  she  will 
be  counted  an  adulteress;    but  if  her  hus- 


As  above  said, 
Christians  are 
not  under  the 
Law  ;     for  the 
Law  belongs  to 
that  sinful 
earthly  nature 
to  which  they 
have  died  by 
partaking  in 
Christ's  death, 
having  been 


"'It  has  been  alleged  that 
"fruit"  (in  N.  T.)  always  means 
"actions;  the  fruit  of  a  man 
considered  as  a  tree  ;"  and  that 
it  never  means  "the  fruit  of  his 
actions."  But  in  fact  the  meta- 
phor-is used  both  ways:  some- 
times a  man  is  considered  as 
producing  fruit ;  sometimes  as 
gathering  or  storing  fruit.  In 
the  former  case  "bear  fruit," 
in  the  latter  "have  fruit,"  is 
appropriately  used.  Compare 
Rom.  i.  13,  and  also  Rom.  xv. 
28;    Phil.  i.  22  ;    2  Tim.  ii.  6. 

»*Literally,  the  fruit  which 
you  possess  tends  to  produce 
holiness.  In  other  words,  the 
reward  of  serving  God  is  growth 
in  holiness. 

*®We  must  give  "Lord"  its 
full  meaning  here.  Sin  was  our 
master  (verses  16,  17)  :  Christ 
is  now  our  master. 

^Or  are  you  ignorant?  the  or 
(which  is  omitted  in  A.  V.)  re- 


ferring to  what  has  gone  be- 
fore, and  implying,  if  you  deny 
what  I  have  said,  you  must  be 
ignorant  of,  &c. ;  or,  in  other 
words,,  you  must  acknowledge 
what  I  say,  or  be  ignorant  of, 
&c.  The  reference  here  is  to 
the  assertion  in  verses  14  and 
15  of  the  preceding  chapter, 
that  Christians  "are  not  under 
the  law."  For  the  argument  of 
the  present  passage,  see  the 
marginal  summary.  St.  Paul's 
view  of  the  Christian  life, 
throughout  the  sixth,  seventh, 
and  eighth  chapters,  is  that  it 
consists  of  a  death  and  a  resur- 
rection ;  the  new-made  Chris- 
tian dies  to  sin,  to  the  world,  to 
the  flesh,  and  to  the  Law ;  this 
death  he  undergoes  at  his  first 
entrance  into  communion  with 
Christ,  and  it  is  both  typified 
and  realized  when  he  is  buried 
beneath  the  baptismal  waters. 
But  no  sooner  is  he  thus  dead 


110       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL 
ii. 

band  be  dead,  she  is  free  from  the  Law,  so    admitted  to  a 
as  to  be  no  adulteress,  although  joined  to    better  spirit- 

4  another    man.       Wherefore    you    also,     my    rhii^inion  ^^ 
brethren,   were  made   dead  to   the  Law  by    with  Christ's 
[union  with]  the  body  of  Christ;    that  you    "/^'  ^?  ^^^^  ^^^ 
might  be  married  to  another,  even  to   Him    tTeMw^'was 
who   was   raised   from    the    dead;     that   we    formerly  the 

5  might    bring    forth    fruit    unto   God      For    ^^^asion  over- 
when  we  were  in  the  flesh,  the  sinful  pas-    So"'moref'" 
sions  occasioned  by  the  Law  wrought  in  our 

6  members,  leading  us  to  bring  forth  fruit  unto  death.  But 
now  that  we  have  died  [with  Christ] 2  the  Law  wherein  we 
were  formerly  held  fast  has  lost  its  hold  upon  us:  so  that 
we  are  no  longer  in  the  old  bondage  of  the  letter,  but  in  the 
new  service  of  the  spirit. 

7  What  shall  we  say  then  ?  that  the  Law  is 
Sin?  That  be  far  from  us!  But  then  I 
should  not   have  known  what   sin  was,   ex 


10 


11 


The  Law  has 
been  above 
said  to  be  the 


cept  through  the  Law;    thus  I  should  not    ociLion^'of 

nil  VP>     IrnriTirn     +Vm     dr-,     ^fi     „„»,„i: i ji  ,-,•„       t7< r 


sin.    For  when 
its  precepts 
awaken  the 


have  known  the  sin  of  coveting,  unless  the 

Law  had  said  Thou  shalt  not  covei.^     But  „^  ^ 

when  sin  had  gained  by  the  commandment  a  consc?e"nce  to 

vantage-ground  [against  me],  it  wrought  in  ^  ^^^^^  of 

me  all  manner  of  coveting  (for  where  there  wh'ch'befo?e 

is  no  law,  sin  is  dead).     And  I  felt*  that  I  were  done  in 

was  alive  before,  when  I  knew  no  law;    but  ignorance  are 

when   the   commandment   came,  sin   rose   to  spiTe  "l^Tthi" 

life,   and   I   died;     and   the  very   command-  resistance  of 

ment  whose  end  is  life  was  found  to  me  the  conscience, 

cause  of  death;    for  sin,  when  it  had  gained  nature  of X 

a  vantage-ground  by  the  commandment,  de-  natural  man 

eeived  me  to  my  fall,  and  slew  me  bys  the  iHlfl^  1^^  ^^" 

sentence  of  the  Law.  ^  which  his  spir- 


with  Christ  than  he  rises  with 
Him  ;  he  is  made  partaker  of 
Christ's  resurrection ;  he  is 
united  to  Christ's  body ;  he 
lives  in  Christ,  and  to  Christ ; 
he  is  no  longer  "in  the  flesh," 
but  "in  the  spirit." 

^The  best  MSS.  have  the  par- 
ticiple in  the  nom.  plural.  It 
is  opposed  to  "when  we  were 
in  the  flesh,"  of  the  preceding 
verse.  To  make  it  clear,  this 
verse  should  have  a  comma 
after  the  Greek  participle.  As 
to  the  sense  in  which  Chris- 
tians are  "dead,"  see  the  pre- 
ceding note. 


,  ^Exod.  XX.  17  (LXX.).  This 
illustration  appears  conclusive 
against  the  view  of  Erasmus 
and  others  who  understood  the 
following  statement  {"without 
the  Law,  sin  is  dead")  to  mean 
that  the  Law  irritates  and  pro- 
vokes sin  into  action,  on  the 
principle  of  "nitimur  in  veti- 
tum."  for  the  lust  of  concupis- 
cence is  quite  as  active  in  an 
ignorant  Heathen  as  in  an  in- 
structed Pharisee. 

*For  this  meaning  of  "live" 
see  1  Thess.  iii.  8. 

^Literally,   by  the  command- 
ment;   which  denounced  death 


EPISTLE   TO   THE   ROMANS. 


Ill 


itual  nature 
condemns. 
Thus  a  struggle 
is  produced,  in 
which  the 
worse  part  in 
man   triumphs 
over  the  bet- 
ter, the  l.w  of 
his  flesh  over 
the  law  of  his 
mind.     And 
man  in   himself 
(/  myself,  v. 
25),  without 
the  help  of 
Christ's   Spirit, 
must  continue 
the  slave  of 
his  sinful 
earthly    nature. 


VII. 

12 


Wherefore  the  Law  indeed  is  holy,  and  its 
commandments  are  holy  and  just  and  good. 
Do  I  say,  then,  that  Good  became  to  me  13 
Death ?6  Far  be  that  from  me!  But  I  say 
that  sin  wrought  this;  that  so  it  might  be 
made  manifest  as  sin,  in  working  Death  to 
me  through  [the  knowledge  ofj  Good;  that 
sin  might  become  beyond  measure/  sinful, 
by  the  commandment. 

For  we  know  that  the  Law  is  spiritual  ;8     14 
but  for  me,  I  am  carnal, 9  a  slave  sold  into 
the  captivity  of  sin.    What  I  do,  I  acknowl-     15 
edge  not;    for  I  do  not  what  I  would,  but 
what  I  hate.     But  if  my  will  is  against  my     16 
deeds,  I  thereby  acknowledge  the  goodness 
of  the  Law.    And  now  it  is  no  more  I  myself     ]7 
who  do  the  evil,  but  it  is  the  sin  which  dwells 


against  its  violators.  See  note 
on  1  Cor.  XV.  56. 

•'Literally,  is  it  tecome? 
equivalent  to  do  I  say  that  it 
became?  If  with  several  good 
MSS.  we  replace  the  perfect  by 
the  aorist,  the  difficulty  is  re- 
moved. We  must  supply  "be- 
come death"  again  after  "sin." 

^This  explains  Rom.  v.  20. 
In  both  passages,  St.  Paul 
states  the  object  of  the  law  to 
be  lay  down,  as  it  were,  a 
boundary  line  which  should 
mark  the  limits  of  right  and 
wrong;  so  that  sin,  by  trans- 
gressing this  line,  might  mani- 
fest its  real  nature,  and  be 
distinctly  recognized  for  what 
it  is.  The  Law  was  not  given 
to  provoke  man  to  sin  (as  some 
have  understood,  Rom.  v.  20), 
but  to  stimulate  the  conscience 
into   activity. 

8It  may  be  asked,  how  this  is 
consistent  with  many  passages 
where  St.  Paul  speaks  of  the 
Law  as  a  carnal  ordinance, 
and  opposes  it  as  letter  to  spir- 
it 7  The  answer  is,  that  here  he 
speaks  of  the  Law  under  its 
moral  aspect,  as  is  plain  from 
the  whole  context. 

"Scarcely  any  thing  in  this 
Epistle  has  caused  more  con- 
troversy than  the  question 
whether  St.  Paul,  ia  the  fol- 
lowing description  of  the  strug- 


gle between  the  flesh  and  the 
spirit,  wherein  the  flesh  gains 
the  victory,  meant  to  describe 
his  own  actual  state.  The  best 
answer  to  this  question  is  a 
comparison  between  vi.  17  and 
20  (where  he  tells  the  Roman 
Christians  that  they  are  no 
longer  the  slaves  of  sin),  vii. 
14  (where  he  says  I  am  carnal, 
a  slave  sold  into  the  captivity 
of  sin),  and  viii.  4  (where  he 
includes  himself  among  those 
who  live  not  the  life  of  the 
flesh,  but  the  life  of  the  spirit, 
i.  e.  who  are  not  carnal).  It 
is  surely  clear  that  these  de- 
scriptions cannot  be  meant  to 
belong  to  the  same  person  at 
the  same  time.  The  best  com- 
mentary on  the  whole  passage 
(vii.  7  to  viii.  13)  is  to  be 
found  in  the  condensed  expres- 
sion of  the  same  truths  con- 
tained in  Gal.  x.  16-18  :  Walk 
in  the  spirit,  and  ye  shall  not 

FULFIL      THE      DESIRE      OF      THE 

FLESH ;  for  the  desire  of  the 
flesh  fights  against  the  spirit, 
and  the  desire  of  the  spirit 
fights  against  the  flesh ;  and 
this  variance  between  the  flesh 
and  the  spirit  would  hinder 
you  from  doing  that  which  your 
will  prefers;  'but  if  you  be  led 
by  the  spirit,  you  are  not  under 
the  Law. 


112       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


19 

20 

21 

22 
23 


24 


25 


in  me.  For  I  know  that  in  me,  that  is,  in  my  flesh,  good 
abides  not;  for  to  "will  is  present  with  me,  but  to  do  the 
right  is  absent;  the  good  that  I  would,  I  do  not;  but  the  evil 
which  I  would  not,  that  I  do.  Now  if  my  own^o  will  is  against 
my  deeds,  it  is  no  more  I  myself  who  do  them,  but  the  sin 
which  dwells  in  me.  I  find,  then,  this  law,  that  though  my 
will  is  to  do  good,  yet  evil  is  present  with  me;  for  I.  consent 
gladly  to  the  law  of  God  in  my  inner  man;  but  I  behold  an- 
other law  in  my  members,  warring  against  the  law  of  my 
mind,  and  making  me  captive  to  the  law  of  sin  which  is  in 
my  members.  O  wretched  man  that  I  am!  who  shall  deliver 
me  from  this  body  of  death? 

I  thank  God  [that  He  has  now  delivered  me]  through  Jesus 
Christ  our  Lord. 

So,  then,  in  myself, n  though  I  am  subject  in  my  mind  to 
the  law  of  God,  yet  in  my  flesh  1  am  subject  to  the  law  of  sin. 


lOThe  "I"  in  I  will  is  em- 
phatic. 

11  Auto?  uiyu>  I  in  myself,  i.  e. 
without  the  help  of  God.  This 
expression  is  the  key  to  the 
whole  passage,  St.  Paul,  from 
verse  14  to  verse  24,  has  been 
speaking  of  himself  as  he  was 
in  himself,  i.  e.  in  his  natural 
state  of  helplessnes,  with  a 
conscience  enlightened,  but  a 
will  enslaved ;  the  better  self 
struggling  vainly  against  the 
worse.  Every  man  must  con- 
tinue in  this  state,  unless  he  be 
redeemed  from  it  by  the  Spirit 
of  God.  Christians  are  (so  far 
as  God  is  concerned)  redeemed 
already  from  this  state  ;  but  in 
themselves,  and  so  far  as  they 
live  to  themselves,  they  are 
still  in  bondage.  The  redemp- 
tion which  they  (potentially, 
if  not  actually)  possess  is  the 
subject  of  the  8th  chapter. 
Leighton  (though  his  view  of 
the  whole  passage  would  not 
have  entirely  coincided  with 
that  given  above)  most  beauti- 
fully expresses  the  contrast 
between  these  two  states  (of 
bondage  and  deliverance)  in 
his  sermon  on  Rom.  viii.  35 : 
"Is  this  he  that  so  lately  cried 
out,  O  wretched  man  that  I  am ! 
who  shall  deliver  me?  that  now 
triumphs,  O  happy  man  !  who 
shall  separate  us  from  the  love 
Of  Christ?    Yes,  it  is  the  same. 


Pained  then  with  the  thoughts 
of  that  miserable  conjunction 
with  a  body  of  death,  and  so 
crying  out,  who  will  deliver? 
Now  he  hath  found  a  deliverer 
to  do  that  for  him,  to  whom 
he  is  forever  united.  So  vast  a 
difference  is  there  betwixt  a 
Christian  taken  in  himself  and 
in  Christ."  Against  the  above 
view  of  verse  25,  it  may  be  said 
that  the  more  natural  and  ob- 
vious meaning  of  vto?  wym  is 
"I  Paul  myself,"  "I  myself  who 
write  this  ;"  as  has  lately  been 
urged  with  much  force  by  Dean 
Alford.  He  advocates  the  dis- 
tinction between  this  verse  and 
viii.  4,  which  is  maintained  by 
Olshausen  and  others,  who 
think  the  spiritual  man  is  de- 
scribed as  "serving  the  flesh 
by  the  law  of  sin,"  but  yet  as 
"not  walking  after  the  flesh." 
According  to  this  interpreta- 
tion. St.  Paul  here  declares 
that  he  himself  is  in  bondage 
to  the  law  of  sin,  in  his  flesh; 
but  means  only  that  "the  flesh 
is  still,  even  in  the  spiritual 
man,  subject  (essentially,  not 
practically)  to  the  law  of  sin." 
(Alford).  We  would  not  ven- 
ture dogmatically  to  pronounce 
this  view  untenable :  yet  its 
advocates  must  acknowledge 
that  it  js  extremely  diflScult  to 
reconcile  it  with  the  Slavery  of 
vi.  17-20. 


EPISTLE  TO  THE  ROMANS. 


113 


But  with  that 
help  this  sin 
ful  earthly 
nature  is  van- 
quished in  the 
Christian,  and 
he  is  enabled 
to  live,  not  ac- 
cording  to   the 
carnal  part  of 
his   nature,   but 
according  to 
the  spiritual 
part.    God's 
true  children 
are  those  only 
who  are  thus 
enabled  by  the 
indwelling 
Spirit  of  Christ 
to  conquer 
their  earthly 
nature. 


Now,  therefore,  there  is  no  condemnation 
to  those  who  are  in  Christ  Jesus;  12  for  the 
law  of  the  Spirit  of  life  in  Christ  Jesusi3  has 
freed  me  from  the  law  of  sin  and  death. 
For  God  (which  was  impossible  to  the  Law, 
because  by  the  flesh  it  had  no  power),  by 
sending  His  own  Son  in  the  likeness  of  sinful 
flesh,  and  on  behalf  of  sin,  overcamei*  sin 
in  the  flesh  ;!•'»  to  the  end  that  the  decrees  of 
the  Law  might  be  fulfilled  in  us,  who  walk 
not  after  the  flesh,  but  after  the  Spirit. 10 
For  they  who  live  after  the  flesh  mind  fleshly 
things;  but  they  who  live  after  the  Spirit 
mind  spiritual  things:  andi7  the  fleshly 
mind  is  death ;  but  the  spiritual  mind  is  life 
and  peace.  Because  the  fleshly  mind  is  en- 
mity against  God;  for  it  is  not  subject  to 
the  law  of  God,  nor  can  be;  and  they  whose 
life  is  in  the  flesh  cannot  please  God.  But  your  life  is  not 
in  the  flesh,  but  in  the  Spirit,  if  indeed  the  Spirit  of  God  be 
dwelling  in  you ;  and  if  any  man  has  not  the  Spirit  of  Christ, 
he  is  not  Christ 's.  But  if  Christ  be  in  you,  though  your  body 
be  dead,  because  of  sin  [to  which  its  nature  tends],  yet  your 
spirit  is  life,i8  because  of  righteousness  [which  dwells  with- 


vin. 
1 


10 


i^The  clause  which  follows, 
from  "who  walk"  to  "Spirit,"  is 
omitted  in  the  best  MSS.,  hav- 
ing (it  would  seem)  been  intro- 
duced by  a  clerical  error  from 
verse  4, 

"Winer  wishes  to  join  in 
"Christ  Jesus"  with  the  verb 
"freed,"  not  with  the  preceding 
words  ;  but  there  are  so  many 
examples  of  a  similar  construc- 
tion in  St.  Paul's  style,  that  we 
think  his  reasons  insufficient 
to  justify  a  departure  from  the 
more  obvious  view. 

"Literally,  condemned,  i.  e. 
put  it  to  rebuke,  worsted  it. 
Compare  Heb.  xi.  7. 

^^"In  the  flesh,"  that  is  to 
say,  in  the  very  seat  of  its 
poxoer. 

i"The  contrast  between  the 
victory  thus  obtained  by  the 
spirit,  with  the  previous  sub- 
jection of  the  soul  to  the  flesh, 
is  thus  beautifully  described  by 
Tertullian  : — "When  the  Soul 
is  wedded  to  the  Spirit,  the 
Flesh    follows — like   the   hand- 


maid who  follows  her  wedded 
mistress  to  the  husband's  home 
— being  thenceforward  no  long- 
er the  servant  of  the  Soul,  but 
of  the  Spirit."  The  whole  pas- 
sage forms  an  excellent  com- 
mentary on  this  part  of  the 
Epistle. 

i^Winer  sneers  at  Tholuck's 
remark  (which  the  latter  has 
since  modified),  that  the  con- 
junction {for,  A.  V.)  is  a  mere 
transition  particle  here ;  but 
yet  what  else  is  it,  when  it  does 
not  introduce  a  reason  for  a 
preceding  proposition?  In  these 
cases  of  successive  clauses  each 
connected  thus  with  the  pre- 
ceding, they  all  appear  to  refer 
back  to  the  first  preceding 
clause,  and  therefore  all  but 
the  first  conjunction  might  be 
represented  by  and.  Just  in 
the  same  way  as  hut  is  used  in 
English  ;  as,  for  example,  "But 
ye  are  washed,  but  ye  are  sanc- 
tified." 

^^The  word  here  used  is  in 
St.     Paul's     writings     scarcely 


Vlll. 

11 


12 


13 


16 


17 


18 


19 


20 


114       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

in  it] ;  yea,  if  the  Spirit  of  Him  who  raised  Jesus  from  the 
dead  be  dwelling  in  you,  He  who  raised  Christ  from  the  dead 
shall  endow  with  life  also  your  dying  bodies,  by  Hisis  Spirit 
which  dwells  within  you.  Therefore,  brethren,  we  are  debt- 
ors bound  not  to  the  Flesh,  that  we  should  live  after  the 
Flesh  [but  to  the  Spirit]  ;  for  if  you  live  after  the  Flesh, 
you  are  doomed  to  die ;  but  if  by  the  Spirit  you  destroy  the 
deeds  of  the  body,  in  their  deathso  you  will  attain  to  life. 

For  all  who  are  led  by  God's  Spirit,  and 
they  alone,2i  are  the  sons  of  God.     For  you    Such  persons 
have  not  received  a  Spirit  of  bondage,  that    ^ave  an  in- 
you  should   go  back  again  to   the  state  of    Susness  of 
slavish  fear,2:2  -but  you  have  received  a  Spirit    child-like  love 
of  adoption  wherein  we  cry  [unto  God],  say-    \°.Pj°^ 
ing,   ''Father. "2^     The   Spirit   itself   bears    they  anticipate 
witness  with  our  own  spirit,  that  we  are  the    a  future  and 
children  of  God.    And  if  children,  then  heirs,    ^o[|  when^  this 
heirs  of   God,  and  joint  heirs  with  Christ;    relation  to  God 
that    if    now   we    share    His    sufferings,    we    will  have  its 
should   hereafter   share   His    glory.      For   I    ^int^^""^^"^' 
reckon  that  the   sufferings   of   this  present   {SuroKaKv^i.^.) 
time   are   nothing    worth,    when   set    against    ^^^  their  long- 
the    glory    which    shall    soon24    be    revealed    fufure^p^erfec- 
unto    us.     For   the   longing   of   the   creation    tion  is  shared 
looks     eagerly    for     the     time    when     [the    ^.  ^^^  created 
glory    of]    the    sons    of    God    shal'    be    re-    earthf  whose 
vealed.     For    the    creation    was    made    sub-    discontent  at 
ject   to    decay,25   not   by  its   own  will,   but   \lll^^^  ^^fS^ 
because  of  Him  who  subjected  it  thereto,26    ^^  another  state 


represented  adequately  by  life ; 
it  generally  means  more  than 
this,  viz.  life  triumphant  over 
death. 

i»The  MSS.  are  divided  here. 
One  reading  must  be  translated 
because  of  instead  of  by.  This 
will  make  the  clause  exactly 
parallel  with  the  end  of  verse 
10.  Tholuck  gives  an  able 
summary  of  the  arguments  in 
favor  of  the  accusative  read- 
ing. 

2<*This  translation  is  neces- 
sary to  represent  the  reference 
to  death  as  expressed  in  the 
preceding    verb     (mortify,     A. 

v.). 

^^They  and  they  alone,  they 
and  not  the  carnal  seed  of  Ab- 
raham. 


^Back  again.  Compare  Gal. 
iv.  9. 

"See  note  on  Gal.  iv.  6. 

^*Which  is  about  to  be  reveal- 
ed, v)hich  shall  soon  be  re- 
vealed. 

25The  word  used  here  (van- 
ity, A.  V.)  means  the  transi- 
tory nature  which  causes  all 
the  animated  creation  so  rapid- 
ily  to  pass  away. 

'^^God  is  probably  meant  by 
"him  who  subjected."  The  dif- 
ficulties which  have  been  felt 
with  regard  to  this  expression 
are  resolvable  (like  all  the  dif- 
ficulties of  Theism)  into  the 
permission  of  evil.  This  awful 
mystery  St.  Paul  leaves  un- 
solved ;  but  he  tells  us  to  wait 
patiently  for  its  solution,  and 
encourages  us  to  do  so  by  his 


EPISTLE  TO  THE  ROMANS. 


115 


vui. 
freed  from  evil,    in  hope:    for27  the  creation  itself  also  shall     21 
And  this  feel-      ^jg  delivered  from  its  slavery  to  death,  and 
shall  gain  the  freedom  of  the  sons  of  God 
when  they  are  glorified.-s     For  we  know  that     22 
the  whole  creation  is  groaning  together,  and 
suffering  the  pangs  of  labor,  which29  have 
not  yet  brought  forth  the  birth.     And  not     23 
only  they,  but  ourselves  also,  who  have  re- 
ceived the  Spirit  for  the  first-f ruitsso  [of  our 
inheritance],  even  we  ourselves  are  groaning  inwardly,  long- 
ing for  the  adoptionsi  which  shall  ransom  our  body  from  its 
bondage.     For  our  salvation32  lies  in  hope;    but  hope  pos-     24 


ing  is  (26,  27) 
implanted    in 
Christians  by 
the   Spirit  of 
God,  who  sug- 
gests their 
prayers   and 
longings. 


inspired  declarations,  in  this 
and  other  places  (as  1  Cor.  xv. 
25,  &c.),  that  the  reign  of  evil 
will  not  be  eternal,  but  that 
good  will  ultimately  and  com- 
pletely triumph.  It  should  be 
observed  that  Evil  is  always 
represented  in  Scripture  as  in 
its  nature  opposed  to  God,  not 
as  included  necessarily  in  His 
plan  ;  even  where  God  is  rep- 
resented as  subjecting  His  crea- 
tures to  its  temporary  domin- 
ion. 

"We  agree  with  Dean  Alford 
that  it  is  better  here  not  to 
render,  as  some  do,  "in  hope 
that;"  for,  were  this  correct, 
the  words  "the  creation  itself" 
would  hot  be  so  emphatically 
repeated.  See  his  commentary 
on  the  passage. 

2*Literally,  the  freedom  which 
belongs  to  the  glorification  of 
the  Sons  of  God. 

2»Literally,  continuing  to  suf- 
fer the  pangs  of  labor  even  un- 
til now.  St.  Paul  here  suggests 
an  argument  as  original  as  it  is 
profound.  The  very  struggles 
which  all  animated  beings  make 
against  pain  and  death  show 
(he  says)  that  pain  and  death 
are  not  a  part  of  the  proper 
laws  of  their  nature,  but  rather 
a  bondage  imposed  upon  them 
from  without.  Thus  every  groan 
and  tear  is  an  unconscious 
prophecy  of  liberation  from  the 
power  of  evil.  St.  Augustine 
extends  the  same  argument  in 
the  Confessions  (book  xiii.)  as 
follows  : — "Even  in  that  miser- 
able restlessness  of  the  spirits, 
who  fell   away   and  discovered 


their  own  darkness  when  bared 
of  the  clothing  of  Thy  light, 
dost  Thou  sufficiently  reveal 
how  noble  Thou  madest  the 
reasonable  creature  ;  to  which 
nothing  will  suffice  to  yield  a 
happy  rest,  less  than  Thee." 
See  also  De  Civ.  Dei,  1.  22,  c.  1 : 
— "The  nature  which  enjoyed 
God  shows  that  it  was  formed 
good,  even  by  its  very  defect, 
in  that  it  is  therefore  miser- 
able because  it  enjoyeth  not 
God."  (Oxford  translation,  Li- 
brary of  Fathers.) 

3°See  note  on  1  Cor.  i.  22. 

^^Adoption  to  sonship ;  by 
which  a  slave  was  emancipated, 
and  made  "no  longer  a  slave, 
but  a  son."  (Gal.  iv.  7.)  In 
one  sense  St.  Paul  taught  that 
Christians  had  already  receiv- 
ed this  adoption  (compare 
Rom.  vii.  15,  Gal.  iv.  5,  Eph. 
i.  5)  ;  they  were  already  made 
the  sons  of  God  in  Christ. 
(Rom.  viii.  16,  Gal.  iii.  26.)  So, 
in  a  yet  lower  sense,  the  Jews 
under  the  old  dispensation  had 
the  adoption  to  sonship;  see 
ix  4.  But  in  this  passage  he 
teaches  us  that  this  adoption 
is  not  perfect  during  the  pres- 
ent life  ;  there  is  still  a  higher 
sense,  in  which  it  is  future,  and 
the  object  of  earnest  longing  to 
those  who  are  already  in  the 
lower  sense  the  sons  of  God. 

s^Literally,  we  were  saved,  i. 
e.  at  our  conversion  ;  for  the 
context  does  not  oblige  us  to 
take  the  aorist  here  as  a  per- 
fect. The  exact  translation 
would  be,  "the  salvation  where- 
to we  were  called  lies  in  hope.'* 


116       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iii. 

sessed  is  not  hope,  since  a  man  cannot  hope  for  what  he  sees 

25  in  his  possession;  but  if  we  hope  for  things  not  seen,  we 
steadfastly33  endure  the  present,  and  long  earnestly  for  the 

26  future.  And,  even  ass*  we  long  for  our  redemption,  so  the 
Spirit  gives  help  to  our  weakness;  for  we  know  not  what 
we  should  pray  for  as  we  ought ;  but  the  Spirit  itself  makes 
intercession   for   us,   with   groans    [for   deliverance]    which 

27  words  cannot  utter.  But  He  who  searches  our  hearts  knows 
[though  it  be  unspoken]  what  is  the  desire  of  the  Spirit,35 
because  He  intercedes  for  the  saints  according  to  the  will 
of  God. 

28  Moreover,  we  know  that  all  thingss^  work  Hence  In  the 
together  for  good  to  those  who  love  God,  persecutions 
who  have  been  called  according  to  His  pur-    Christians  are 

29  pose.    For  those  whom  He  foreknew,  He  also    ^nq^uerors  ; 
predestined  to  be  made  like37  to  the  pattern    for  they  feel 
of  His   Son,  that  many  brethren  might  be    Sgether  ^o?^ 

30  joined    to   Him,    the   first-bom.      And   those    their  good, 
whom  He  predestined,  them  He  also  called;    tij^g^j  to^simre 
and  whom  He  called,  them  He  also  justified;    in  His  glory, 
and  whom  He  justified,  them  He  also  glori-    Jccusers^  o?'''' 

31  fied.      What    shall   we   say,    then,   to   these    judges,  no 
things?    If  God  be  for  us,  who  can  be  against    earthly  suf- 

32  us?     He  that  spared  not  His  own  Son,  but    powe?\°?he 
gave  Him  up  for  us  all,  how  shall  He  not    whole  creation, 
with   Him  also    freely   give  us  all   things?    ^gjjf^f^o''*^® 

33  What  accuser  can  harm  God's  chosen?    it    His  love. 


*3The  verb  denotes,  we  long 
earnestly  for  the  future;  the 
prepositional  phrase  implies, 
with  steadfast  endurance  of  the 
present. 

"♦After  in  like  manner,  we 
must  supply  as  we  long  from 
the  preceding  clause ;  and  the 
object  of  long  is  our  redemption 
(by  verse  23). 

35This  passage  is  well  ex- 
plained by  Archbishop  Leigh- 
ton,  in  the  following  beautiful 
words  :  "The  work  of  the  Spir- 
it is  in  exciting  the  heart,  at 
times  of  prayer,  to  break  forth 
in  ardent  desires  to  God,  what- 
soever the  words  be,  whether 
new  or  old,  yea  possibly  with- 
out words ;  and  then  most 
powerful  when  it  words  it  least, 
but  vents  in  sighs  and  groans 
that  cannot  be  expressed.  Our 
Lord  understands  the  language 


of  these  perfectly,  and  likes  it 
best ;  He  knows  and  approves 
the  meaning  of  His  own  Spirit ; 
He  looks  not  to  the  outward 
appearance,  the  shell  of  words, 
as  men  do."  Leighton's  Expo- 
sition of  Lord's  Prayer. 

^^AU  things,  viz.  whether  sad 
or  joyful.  We  must  remember 
that  this  was  written  In  the 
midst  of  persecution,  and  In 
the  expectation  of  bonds  and 
imprisonment.  See  verses  17, 
18,  and  35,  and  Acts  xx.  23. 

^''Like  in  suffering  seems 
meant.  Compare  Phil.  iii.  10 : 
"The  fellowship  of  His  suffer- 
ings, being  made  comfortable 
to  His  death."  [Does  not  this 
limit  it  too  much?  Compare  2 
Cor.  iii.  18  :  "We  are  gradually 
transformed  into  the  same  like- 
ness." And  see  also  1  Cor.  xv. 
49.— H.] 


EPISTLE  TO  THE   ROMANS. 


117 


Vlll. 

34 


35 


39 


is  God  who  justifies  them. 38  What  judge  can  doom  us?  It 
is  Christ  who  died,  nay,  rather,  who  is  risen  from  the  dead ; 
yea,  who  is  at  the  right  hand  of  God,  who  also  makes  inter- 
cession for  us.  Who  can  separate  us  from  the  love  of  Christ? 
Can  suffering,  or  straitness  of  distress,  or  persecution,  or 
famine,  or  nakedness,  or  the  peril  of  our  lives,  or  the  swords 
of  our  enemies?  [though  we  may  say],  as  it  is  written,  "For 
Thy  sake  we  are  killed  all  the  day  long;  we  are  accounted 
as  sheep  for  the  slaughter. "^^  Nay,  in  all  these  things  we 
are  more  than  conquerors  through  Him  that  loved  us.  For  I 
am  persuaded  that  neither  death,  nor  life,  nor  all  the*o  Prin- 
cipalities and  Powers  of  Angels,  nor  things  present,  nor 
things  to  come,  nor  things  above,  nor  things  below,  nor  any 
power  in  the  whole  creation,  shall  be  able  to  separate  us  from 
the  love  of  God  which  is  in  Christ  Jesus  our  Lord. 

I  speak  the  truth  in  Christ — (and  my  con-  ix.  1 
science    bears   me    witness,    with    the    Holy 
Spirit's  testimony,  that  I  lie  not) — I  have       2 
great  heaviness,  and  unceasing  sorrow  in  my 
heart;    yea,  I  could  wish  that  I  myself  were      3 
cast  out  from  Christ  as  an  accursed  thing, 
for  the  sake  of  my  brethren,  my  kinsmen  ac- 
cording to  the  flesh;    who  are  the  seed  of       4 
Israel,  whom  God  adopted  for  His  children, 
whose  were  the  glory  of  the  Shechinah,  and 
the  Covenants,  and  the  Lawgiving,  and  the 
service  of  the  temple,  and  the  promises  of 
blessing.      Whose    fathers   were    the    Patri-       5 
archs,  and  of  whom   (as  to  His  flesh)   was 
born  the  Christ  who  is  over  all,  God  blessed 
forever.     Amen. 
Tet  I  speak  not  as  if  the  promise  of  God  had  fallen  to  the       6 
ground;    for  not  all  are  Israel  who  are  of  Israel;    nor  be-       7 
cause  all  are  the  seed  of  Abraham,  are  they  all  the  children 
of  Abraham;    but  "In  Isaac  shall  thy  seed  be  called.*'*^ 


The  fact  that 
God  has  adopt- 
ed Christians 
as  His  peculiar 
people,  and 
rejected  the 
Jews   from 
their   exclusive 
privileges,   is 
in  accordance 
with  His  lormer 
dealings.     For 
not  all  the  de- 
scendants of 
Abraham,  but 
only  a  selected 
portion  of 
them,  were 
chosen  by  God. 


"•St.  Paul  is  here  writing  and 
thinking  of  his  own  case,  and 
that  of  his  brethren,  liable  daily 
to  be  dragged  by  their  accusers 
before  the  tribunals.  No  ac- 
cusers could  harm  them,  be- 
cause God  acquitted  them  ;  no 
judicial  condemnation  could  in- 
jure them,  because  Christ  was 
the  assessor  of  that  tribunal 
before  which  they  must  be 
tried.  The  beauty  and  elo- 
quence of  the  passage  (as  well 
as  its  personal  reference  to  the 


circumstances  of  its  writer  and 
its  readers)  are  much  marred 
by  placing  marks  of  interroga- 
tion after  justifies  and  died. 

'">Ps.  xliv.  22   (LXX.). 

^''The  expressions  principali- 
ties and  powers  were  terms  ap- 
plied in  the  Jewish  theology  to 
divisions  of  the  hierarchy  of 
anPTpls,  and,  as  such,  were  fa- 
miliar to  St.  Paul's  Jewish  read- 
ers. Compare  Eph.  i.  21,  and 
Col.  i.  16. 

"Gen.  xxi.  12  (LXX.).  Com- 


118       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


11 


14 


15 


16 


17 


18 


19 


20 


That  is,  not  the  children  of  the  flesh  of  Abraham  are  the 
sons  of  God,  but  his  children  of  the  promise  are  counted  for 
his  seed.  For  thus  spake  the  word  of  promise,  saying,  "At 
this  time  will  I  come,  and  SAB  AH  shall  have  a  son"'^^  [so 
that  Ishmael,  although  the  son  of  Abraham,  had  no  part  in 
the  promise].  And  not  only  so,  but  [Esau  likewise  was  shut 
out;  for]  when  Rebekah  had  conceived  two  sons  by  the 
same  husband,  our  forefather  Isaac,  yea,  while  they  were 
not  yet  born,  and  had  done  nothing  either  good  or  bad  (that 
God's  purpose  according  to  election  might  abide,  coming 
not  from  the  works  of  the*^  called,  but  from  the  will  of 
The  Caller),  it  was  declared  unto  her,  "The  elder  shall  serve 
the  younger ;'i^  according  to  that  which  is  written,  "Jacob 
I  loved,  but  Esau  I  hated. "'^^ 

What  shall  we  say,  then?     Shall  we  call    The  Jews  can- 
God   unjust    [because   He   has   cast  off    the    not  deny  God's 


right  to  reject 
some  and  select 
others  accord- 
ing to  His  will, 
since  it  is  as- 
serted in  their 
own  Scriptures 
in  the  case  of 
Pharaoh.     It 


seed  of  Abraham]?  That  be  far  from  us! 
For  to  Moses  He  saith,  "I  will  have  mercy 
on  whom  I  will  have  mercy,  and  I  will  have 
compassion  on  whom  I  will  have  compas- 
sion.'^"^^  So,  then,  the  choice  comes  not 
from  man's  will,  nor  from  man's  speed,  but 
from  God's  mercy.  And  thus  the  Scripture  may'be"object 
says  to  Pharaoh,  "Even  for  this  end  did  I  ed  that  such  a 
raise  thee  up,  that  I  might  show  my  power  God's '^wiU^^as^*^^ 
in  thee,  and  that  my  name  might  be  de-  the  arbitrary 
declared  throughout  all  the  earth. "^"^  Ac- 
cording to  His  will,  therefore.  He  has  mercy 
on  one,  and  hardens  another.  Thou  wilt 
say  to  me,  then,48  "Why  does  God  still 
blame  us?  for  who  can  resist  His  will?" 
Nay,  rather,  O  man,  who  art  thou  that  dis-  may  have  de- 
putest  against  God?  "Shall  the  thing  form-  ^f^Q^^^is^^ 
ed  say  to  him  that  formed  it,  Why  hast  thou    creator. 


cause  of  man's 
actions  ;    the 
answer  is,  that 
the  created 
being  cannot 
investigate  the 
causes    which 


pare  Gal.  iv.  22.  The  context 
is,  "Let  it  not  be  grievous  in 
thy  sight,  because  of  the  lad 
\Ishmael]  and  because  of  thy 
bond-woman  \_Hagar],  for  in 
Isaac  shall  thy  seed  be  called." 

*2Gen.  xviii.  10,  from  LXX.. 
not  verbatim,  but  apparently 
from  memory. 

*3Literally,  coming  out  from 
works,  but  from  the  Caller. 

"Gen.  XXV.  23  (LXX.).  The 
context  is,  "The  two  nations 
are  in  thy  wom,b,  and  the  elder 
shall  serve  the  younner." 

«Mal.   i.   2,   3    (LXX.). 

"Exod.  xxxiii.  19   (LXX.). 


*"Exod.  ix.  16,  occording  to 
LXX.,  with  two  slight  changes. 

^^"Thou  wilt  say."  .  .  .  Here 
comes  the  great  question — no 
longer  made  from  the  standing- 
point  of  the  Jew,  but  proceed- 
ing from  the  universal  feeling 
of  justice.  St.  Paul  answers 
the  question  by  treating  the 
subject  as  one  above  the  com- 
prehension of  the  human  intel- 
lect when  considered  in  itself 
objectively.  If  it  be  once  ac- 
knowledged that  there  is  any 
difference  between  the  char- 
acter and  ultimate  fate  of  a 
good  and  a  bad  man,  the  intel- 


EPISTLE  TO  THE  ROMANS. 


119 


made  me  thus?"*^  ''Hath  not  the  potter  power  over  the 
clay,"'^o  to  make  out  of  the  same  lump  one  vessel  for  honor, 
and  one  for  dishonor?  But  what  if  God  (though  willing  to 
show  forth  His  wrath,  and  to  make  known  His  power)  en- 
dured with  much  long-suffering  vessels  of  wrath,  fitted  for 
destruction  [and  cast  them  not  at  once  away]  ?  And  what 
if  thus  He  purposed  to  make  known  the  riches  of  His  glory 
bestowed  upon  vessels  of  mercy,  which  He  had  before  pre- 
pared for  glory?  And  such  are  we,  whom  He  has  called 
not  only  from  among  the  Jews,  but  from  among  the  Gentiles, 


IX. 

21 
22 


23 


24 


lect  is  logically  led,  step  by- 
step,  to  contemplate  the  will  of 
the  Creator  as  the  cause  of  this 
difference.  The  question  "why 
hast  thou  made  me  thus?"  will 
equally  occur  and  be  equally 
perplexing  in  any  system  of 
religion,  either  natural  or  re- 
vealed. It  is  in  fact  a  difficulty 
springing  at  once  from  the  per- 
mitted existence  of  evil.  Scrip- 
ture considers  men  under  two 
points  of  view  ;  first,  as  created 
by  God  ;  and  secondly,  as  free 
moral  agents  themselves.  These 
two  points  of  view  are,  to  the 
intellect  of  man,  irreconcilable  ; 
yet  both  must  be  true,  since  the 
reason  convinces  us  of  one,  and 
the  conscience  of  the  other.  St. 
Paul  here  is  considering  men 
under  the  first  of  these  aspects, 
as  the  creatures  of  God,,  en- 
tirely dependent  on  God's  will. 
It  is  to  be  observed  that  he 
does  not  say  that  God's  will  is 
arbitrary,  but  only  that  men 
are  entirely  dependent  on  God's 
will.  The  reasons  by  which 
God's  will  itself  is  determined 
are  left  in  the  inscrutable  mys- 
tery which  conceals  God's  na- 
ture from  man. 

The  objection  and  the  answer 
given  to  it,  partly  here  and 
partly  chap.  iii.  6,  may  be 
stated  as  follows  : — 

Objector. — If  men  are  so  en- 
tirely dependent  on  God's  will, 
how  can  He  with  justice  blame 
their  actions? 

Ansiuer. — By  the  very  con- 
stitution of  thy  nature  thou  art 
compelled  to  acknowledge  the 
blame-worthiness  of  certain  ac- 
tions and  the  justice  of  their 
punishment  (iii.  6)  ;  therefore 
it  is   self -contradictory  to  say 


that  a  certain  intellectual  view 
of  man's  dependence  on  God 
would  make  these  actions  inHO- 
cent ;  thou  art  forced  to  feel 
them  guilty  whether  thou  wilt 
or  no,  and  (ix.  20)  it  is  vain 
to  argue  against  the  constitu- 
tion of  thy  nature,  or  its  Au- 
thor. 

The  metaphysical  questions 
relating  to  this  subject  which 
have  divided  the  Christian 
world  are  left  unsolved  by 
Scripture,  which  does  not  at- 
tempt to  reconcile  the  apparent 
inconsistency  between  the  ob- 
jective and  subjective  views  of 
man  and  his  actions.  Hence 
many  have  been  led  to  neglect 
one  side  of  the  truth  for  the 
sake  of  making  a  consistent 
theory :  thus  the  Pelagians 
have  denied  the  dependence  of 
man's  will  on  God,  and  the 
Fatalists  have  denied  the  free- 
dom of  man's  moral  agency. 

We  may  further  observe  that 
St.  Paul  does  not  here  explicitly 
refer  to  eternal  happiness  or 
to  its  opposite.  His  main  sub- 
ject is  the  national  rejection  of 
the  .Jews,  and  the  above  more 
general  topics  are  only  inci- 
dentally introduced. 

"Isaiah  xlv.  9.  Not  literally 
from  either  LXX.  or  Hebrew, 
but  apparently  from  memory 
out  of  LXX.  There  is  also  a 
very  similar  passage  in  Isaiah 
xxix.  16,  where,  however,  the 
context  has  less  bearing  on  St. 
Paul's  subject  than  in  the  place 
above  cited. 

sojeremiah  xviii.  6,  not  quot- 
ed literally,  but  according  to 
the  sense.  In  this  and  in  other 
similar  references  to  the  Old 
Testament,   a    few  words   were 


120      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


IX. 

25 
26 


27 


28 


29 


30 


31 


32 


Also  the  Jew- 
ish  Scriptures 
speak  of  the 
calling  of  the 
Gentiles  and 
the  rejection 
of  the  disobe- 
dient Jews. 


as  He  saith  also  in  Hosea,  "J  will  call  them 
my  people  which  were  not  my  people,  and 
her  beloved  which  was  not  beloved ;^^  and 
it  shall  come  to  pass  that  in  the  place  where 
it  was  said  unto  them,  Ye  are  not  my  people, 
there  shall  they  be  called  the  sons  of  the 
living  God."^^  But  Esaias  cries  concern- 
ing Israel,  saying,  * '  Though  the  number  of  the  sons  of  Israel 
be  as  the  sand  of  the  sea  [only]  the  remnant^^  shall  be  saved; 
for  He  doth  complete  His  reckoning,  and  cutteth  it  short  in 
righteousness ;  yea,  a  short  reckoning  will  the  Lord  make 
upon  the  earthM  And  as  Esaias  had  said  before,  "Except 
the  Lord  of  Sabaoth  had  left  us  a  seed  remaining,  we  had 
been  as  Sodom,  and  had  been  made  like  unto  Gomorrah."^^ 

What  shall  we  say,  then  ?  We  say  that  the 
Gentiles,  though  they  sought  not  after  right-  The  cause  of 
eousness,  have  attained  to  righteousness,  ^^  the^J^ews°" 
even  the  righteousness  of  Faith;  but  that  the  was,  that  they 
house  of  Israel,  though  they  sought  a  law  of  Jlfg^e^dea^of^ 
righteousness,  have  not  attained  thereto,  righteousness. 
And  why?    Because^^  they  sought  it  not  by    as  consisting 


sufficient  to  recall  the  whole 
passage  to  St.  Paul's  Jewish 
readers  (compare  Rom.  iv. 
18)  ;  therefore,  to  comprehend 
his  argument,  it  is  often  neces- 
sary to  refer  to  the  context  of 
the  passage  from  which  he 
quotes.  The  passage  in  Jere- 
miah referred  to  is  as  follows : 
— Then  I  went  doion  to  the  pot- 
ter's house,  and  behold  he 
wrought  a  loork  on  the  wheels. 
And  the  vessel  that  he  made  of 
clay  loas  marred  in  the  hands 
of  the  potter:  so  he  made  it 
again  another  vessel,  as  seemed 
good  to  the  potter  to  make  it. 
O  house  of  Israel,  cannot  I  do 
with  you  as  this  potter?  saith 
the  Lord.  Behold,  as  the  olay 
is  in  the  potter's  hand,  so  are 
ye  in  my  hand,  O  house  of  Is- 
rael. At  xvhat  instant  I  shall 
speak  concerning  a  nation  ana 
concerning  a  kingdom,  to  pluck 
up  and  to  pull  doivn  and  to 
destroy  it;  if  that  nation 
against  whom  I  have  pro- 
nounced turn  from  their  evil,  I 
will  repent  of  the  evil  that  I 
thought  to  do  unto  them.  And 
at  what  instant  I  shall  speak 
concerning   a  nation  and  con- 


cerning a  kingdom,  to  build 
and  to  plant  it;  if  it  do  evil  in 
my  sight,  that  it  obey  not  my 
voice,  then  I  will  repent  of  the 
good  wherewith  I  said  I  would 
benefit  them.  Similar  passages 
might  be  quoted  from  the  Apoc- 
ryphal books  ;  and  it  might  be 
said  that  the  above-cited  pas- 
sage of  Isaiah  was  referred  to 
here.  Yet  this  from  Jeremiah 
is  so  opposite  to  St.  Paul's  ar- 
gument, that  he  probably  refers 
especially  to  it. 

"Hosea  ii.  23  (LXX.  almost 
verbatim). 

52Hosea    i.    10     (LXX.). 

^Compare  remnant,  xi.  5,  left 
a  remnant,  xi.  4,  and  left  a  seed 
remaining,  ix.  29 ;  all  refer- 
ring to  the  same  subject,  viz. 
the  exclusion  of  the  majority 
of  the  Israelites  from  God's 
favor. 

5*Isaiah  x.  22,  23  (LXX.  al- 
most verbatim). 

ssisaiah  i.  9   (LXX.). 

560bserve  that  in  the  preced- 
ing part  of  the  chapter  God  is 
spoken  of  as  rejecting  the  Jews 
according  to  His  own  will  ; 
whereas  here  a  moral  reason  is 
given  for  their  rejection.     This 


EPISTLE  TO  THE  ROMANS. 


121 


In  outward 
works  and 
rites,  and  re- 
fused the  true 
righteousness 
manifested  to 
them  in  Christ, 
who  was  the 
end  of  the  Law 
(X.  4).     The 
Jew  considers 


33 


Faith,  but  thought  to  gain  it  by  the  works 
of  the  Law;  for  they  stumbled  against  the 
stone  of  stumbling;  as  it  is  written,  " Be- 
Jiold  I  lay  in  Zion  a  stone  of  stumbling,  and 
a  rocTc  of  offence;  and  no  man  that  hath 
faith  in  Him  shall  he  confounded.''^'! 

Brethren,  my  heart 's  desire  and  my  prayer  x.  1 
to  God  for  Israel  is,  that  they  may  be  saved; 
Jew  consiaers      for  I  bear  them  witness  that  they  have  a  zeal       2 
righteousness        ^^^  Qq^    ygl;    jjot   guided   by  knowledge  of 
obedYen^ce'To'^    God ;58   for  because  they  knew  not  the  right-       3 
eousness  of  God,  and  sought  to  establish  their 
own  righteousness,  therefore  they  submitted 
not  to  the  righteousness  of  God.    For  the  end       4 
of  the  Law  is  Christ,  that  all  may  attain 
righteousness  who  have  faith  in  Him.     For       5 
Moses  writes  concerning  the  righteousness  of 
the  Law,  saying,  ' '  The  man  that  hath  done 
these   things  shall   live  therein  ;"^^    but   the       6 
righteousness  of  Faith  speaks  in  this  wise. 
Say  not  in  thine  heart,  ' '  Who  shall  ascend 
into  heaven? ''^^    that  is,  ''Who  can  bring 
lown  Christ  from  heaven?"  nor  say,  ''Wha      7 


certain  enact- 
ments   (X. 
5).      The 
Christian  con- 
•siders  right- 
eousness  as 
proceeding 
from  the  in- 
ward faith  of 
the  heart. 
Whoever  has 
this  faith, 
whether  Jew 
or  Gentile, 
shall  be  admit 
ted  into  God's 
favor. 


HUVTIJ-     \_/iaii^i'     ^iv^»». ~-  ■ ~      ^>  ^ 

shall    descend   into   the   abyss?"    that    is. 


illustrates  what  was  said  in  a 
previous  note  of  the  difference 
between  the  objective  and  sub- 
jective points  of  view. 

"Isaiah  xxviii.  16,  apparent- 
ly from  LXX..  but  not  verba- 
tim, "stone  of  stumbling  and 
rock  of  offence"  being  interpo- 
lated, and  not  found  exactly 
anywhere  in  Isaiah,  though  in 
viii.  14  there  are  words  nearly 
similar.  Compare  also  Matt. 
xxi.  44. 

ssThe  word  for  knowledge 
here  is  very  forcible ;  and  is 
the  same  which  is  used  in  1 
Cor.   xiii.   12,   Rom.   i.   28,   and 

«»Levit.  xviii.  5  (LXX.)  ; 
Quoted  also  Gal.  iii.  12. 

«oDeut.  XXX.  12.  St.  Paul 
here,  though  he  quotes  from 
the  LXX.  (verse  8  is  verbatim), 
yet  slightly  alters  it,  so  as  to 
adapt  it  better  to  illustrate  his 
meaning.  His  main  statement 
is  "the  Glad-tidings  of  salva- 
tion is  offered,  and  needs  only 
to   be    accepted ;"     to    this    he 


transfers  the  description  which 
Moses  has  given  of  the  Law, 
viz.,  "the  Word  is  nigh  thee," 
&c. ;  and  the  rest  of  the  pas- 
sage of  Deuteronomy  he  applies 
in  a  higher  sense  than  that  in 
which  Moses  had  written  it 
(according  to  the  true  Chris- 
tian mode  of  using  the  Old  Tes- 
tament), not  to  the  Mosaic 
Law,  but  to  the  Gospel  of 
Christ.  The  passage  in  Deu- 
teronomy is  as  follows  : — "This 
commandment  which  I  com.' 
mand  thee  this  day  is  not  hid- 
den from  thee,  neither  is  it  far 
off.  It  is  not  in  heaven,  that 
thou  shouldst  say,  Who  shall 
go  up  for  us  to  heaven  and 
bring  it  unto  us,  that  we  may 
hear  it  and  do  it?  Neither  is 
it  beyond  the  sea,  that  thou 
shouldest  say,  who  shall  go 
over  the  sea  for  us  and  bring 
it  unto  us,  that  we  may  hear  it 
and  do  it?  But  the  word  is 
very  nigh  unto  thee,  in  thy 
mouth  and  in  thy  heart,  that 
thou  mayest  do  it.*' 


122      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

X. 

8  ' '  Who  can  raise  up  Christ  from  the  dead? ' '  But  how  speaks 
it?  "The  Word  is  nigh  thee,  even  in  thy  mouth  and  in  thy 
heart;" — that  is,  the  Word  Faith  which  we  proclaim,  say- 

9  ing,  **If  with  thy  mouth  thou  shalt  confess  Jesus  for  thy 
lord,  and  shalt  have  faith  in  thy  heart  that  God  raised  Him 

10  from  the  dead,  thou  shalt  be  saved. ' '  For  faith  unto  right- 
eousness is  in  the  heart,   and  confession  unto  salvation  is 

11  from  the  mouth.    And  so  says  the  Scripture,  ''NO  MAN  that 

12  hath  faith  in  Him  shall  be  confounded ;"^^  for  there  is  no 
distinction  'between  Jew  and  Gentile,  because  the  same 
[Jesus]  i«  Lord  over  all,  and  He  gives  richly  to  all  who  call 

13  upon  Him;  for  "EVERY  MAN  who  shall  call  upon  the 
name  of  the  Lord  shall  he  saved. "^^ 

14  How,  then,  shall  they  call  on  Him  in  whom  j        ,        ,         • 
they  have  put  no  faith?    And  how  shall  they  fore   that  air' 
put  faith  in  Him  whom  they  never  heard  ?  may'  be  so  ad- 
And  how  shall  they  hear  of  Him  if  no  man  J^^y^/f^^^'jo^^^Q 

15  bear  the  tidings.     And  who  shall  bear  the  believe  must 
tidings  if  no  messengers  be  sent  forth ?63    As  be  universally 
it  is  written,  "How  beautiful  are  the  feet  of  "^"""^ 
them  that  bear  Glad-tidings  of  peace,  that 

16  bear  Glad-tidings  of  good  things  !'^^^  Yet 
some  have  not  hearkened  to  the  Glad-tidings ; 
as  saith  Esaias,  "Lord,  who  hath  given  faith  excuse  of  igno- 

17  to  our  teaching r '^'^     So,  then,  faith  comes  ranee,  espe- 
by  teaching; 66  and  our  teaching  comes  by  had  received^ 

18  the  Word  of  God.    But  I  say,  have  they  not  warnings  of 
heard    [the  voice   of   the  teachers]  ?     Yea,  ^g^^^^j"^  ^^^^j^ 
"Their  sound   has  gone  forth   into   all  the  own  Scriptures. 
earth,  and  their  words  unto  the  ends  of  the 

19  world."^'^     Again  I  say,  did  not  Israel  know  [the  purpose 


proclaimed 
and  it -has  al- 
ready been 
enough  so  to 
deprive  the 
Jews  of  the 


«Isaiah  xxviii.  16  (LXX.). 
See  Ix.  33. 

82 Joel    ii.   32    (LXX.). 

«3This  is  a  justification  of  the 
mission  of  the  Apostles  to  the 
Gentiles,  which  was  an  offence 
to  the  Jews.     See  Acts  xxii.  22. 

«*Isaiah  lii.  7,  apparently 
from  the  Hebrew,  and  not 
LXX. 

«5Isaiah  liii.  1   (LXX.). 

88There  is  no  English  word 
which  precisely  represents  a/cojj 
in  its  subjective  as  well  as  ob- 
jective meaning.  See  note  on 
1  Thess.  ii.  13. 

e^Ps.  xix.  4  (LXX.).  In  the 
psalm  this  is  said  of  "the  heav- 
ens," which  by  their  wonderful 


phenomena  declare  the  glory  of 
their  Creator.  There  seems  to 
be  no  comparison  in  the  psalm 
(as  some  have  thought)  be- 
tween the  heavens  and  the  word 
of  God.  St.  Paul  here  quotes 
the  Old  Testament  (as  he  so 
often  does),  not  in  its  primary 
meaning,  but  applying  it  in  a 
higher  sense,  or  perhaps  only 
as  a  poetical  illustration.  As 
to  the  assertion  of  the  uni- 
versal preaching  of  the  Gospel, 
Dean  Alford  well  observes  that 
it  is  not  made  in  a  geographi- 
cal, but  in  a  religious  sense. 
The  Gospel  was  now  preached 
to  all  nations,  and  not  to  the 
Jews  alone. 


EPISTLE  TO  THE  ROMANS. 


123 


20 


21 


of  God]?  yea,  it  is  said  first  by  Moses,  *'/  will  make  you 
jealous  against  them  which  are  no  people,  against  a  Gentile 
nation  without  understanding  will  I  make  you  wroth. "^» 
But  Esaias  speaks  boldly,  saying,  "7  was  found  of  them  that 
sought  me  not;  I  was  made  manifest  unto  them  that  asked 
not  after  we. "69  But  unto  Israel  he  says,  "All  day  long 
have  I  spread  forth  my  arms'^o  unto  a  disobedient  and  gain- 
saying people."T^ 

I  say,  then, — must  we72  think  that  God  has  xi.  1 
The  Jews,  how-    cast   off    His  people  ?73     That  be   far   from 
irf7eYc*ted°'        "^'    ^°^  ^  ^^  myself  also  an  Israelite,  of  the 
those^^who  be-      ^^^^  of  Abraham,  of  the  tribe  of  Benjamin. 
Heve  in  Christ     God  has  not  cast  off  His  people  whom  He 
t.         i---_  _-       foreknew;    Yea,  know  ye  not  what  is  said  in       2 
the  Scriptures  of  Elias,  how  he  intercedes 
with  God  against  Israel,  saying, ' '  Lord,  they       3 
have  killed  Thy  prophets,  and  digged  down 
Thine  altars,  and  I  only  have  been  left,  and 
they  seek  my  life  also."^^     But  what  says       4 
the  answer  of  God  to  him  ?  "    "  /75  have  yet  left  to  myself  a 
remnant,^^  even  seven  thousand  men,  who  have  not  bowed  the 
knee  to  Baal."     So  likewise  at  this  present  time  there  is  a       5 
remnant  [of  the  house  of  Israel]  chosen  by  gift  of  grace. 
But  if  their  choice  be  the  gift  of  grace,  it  can  no  more  be       6 
deemed  the  wage  of  works ;    for  the  gift  that  is  earned  is  no 
gift :    or  if  it  be  gained  by  works,  it  is  no  longer  the  gift  of 
grace;    for  M^ork  claims77  wages,  and  not  gifts.     What  fol-       7 
lows  then  ?    That  which  Israel  seeks,  Israel  has  not  won ;    but 
the  chosen  have  won  it,  and  the  rest  were  blinded,  as  it  is       8 
written,  "God  hath  given  them  a  spirit  of  slumber,  eyes  that 
they  should  not  see,  and  ears  that  they  should  not  hear,  unto 
this  day.' '7&     And  David  sajs,  " Let  their  tabie  be  made  a       9 


have  been  se- 
lected by  God. 
(exAoyrj)  as  His 
people,  and 
only  the  unbe- 
lieving portion 
rejected. 


«8Deut.  xxxii.  21   (LXX.), 

"Sis.  Ixv.  1  (LXX.  with  trans- 
position). 

^"The  metaphor  is  of  a  mother 
opening  her  arms  to  call  back 
her  child  to  her  embrace.  In 
this  attitude  the  hands  are 
spread  open,  and  hence  the 
"hands." 

"Is.  Ixv.  2   (LXX.). 

"The  particle  here  asks  a 
question  expecting  a  negative 
answer=is  it  true  that?  must 
toe  think  that?  Also  see  note 
on  Gal.  iii.  21. 

'^Alluding  to  Psalm  xciv.  14  : 
"Jehovah  shall  not  utterly  cast 
out  his  people,"     (LXX.)     No 


doubt  St.  Paul's  antagonists  ac- 
cused him  of  contradicting  this 
prophecy. 

7*1  Kings  xix.  10.  (LXX., 
but  not  verbatim.) 

7^1  Kings  xix.  18,  more  near- 
ly according  to  the  Hebrew 
than  LXX. 

■'^The  verb  corresponds  to  the 
noun  in  the  next  verse  and  in 
ix.  27.     See  note  there. 

"By  work  is  here  meant  work 
which  earns  wages.  Compare 
iv.  4-5.  The  latter  clause  of 
this  verse,  however,  is  omitted 
by  the  best  MSS. 

'^This  quotation  seems  to  be 
compounded   of   Deut.    xxix.    4, 


124      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


11 


12 


13 


14 


15 


16 


17 


18 
19 
20 

21 

22 


23 


snare  and  a  trap,  and  a  stumbling -blocTc  and  a  recompense 
unto  them.  Let  their  eyes  be  darkened  that  they  may  not 
see,  and  how  down  their  back  alwayJ^ 

Shall  we  say,8o  then,  * '  they  have  stumbled 
to  the  end  that  they  might  fall?"  That  be 
far  from  us ;  but  rather  their  stumbling  has 
brought  salvation  to  the  Gentiles,  "tosi  pro-  as  to  exclude 
voke  Israel  to  jealousy."  Now  if  their  descemiant?^^'' 
stumbling  enriches  the  world,  and  if  the 
lessening  of  their  gain  gives  wealth  to  the 
Gentiles,  how  much  more  must  their  ful- 
ness do! 

For  to  you  who  are  Gentiles  I  say  that,  as    1^%%1  \lf^^i 
Apostle  of  the  Gentiles,  I  glorify  my  minis-    been   grafted 
tration  for  this  end,   if  perchance  I  might    into  the  Chris- 
'' provoke    to   jealousy"    my    kinsmen,    and    ^h?cl?^"The 
save  some  among  them.     For  if  the  casting    same  original 
of    them    out    is    the    reconciliation    of    the    stock  as  the 
world  [to  God],  W'hat  must  the  gathering  of 
them  in  be  but  life  from  the  dead? 

Now,  if  the  first  of  the  dough  be  hallow- 
ed,^ the  whole  mass  is  thereby  hallowed; 
and  if  the  root  be  hallowed,  so  are  also  the 
branches.    But  if  some  of  the  branches  were  ^^^  ^^^^ 

broken  off,  and  thou  being  of  the  wild  olive  broken  off. 
stock  wast  grafted  in  amongst  them,  and 
made  to  share  the  root  and  richness  of  the  olive,  yet  boast 
not  over  the  branches:  but — if  thou  art  boastful — thou 
bearest  not  the  root,  but  the  root  thee.  Thou  wilt  say  then, 
* '  The  branches  were  broken  off  that  I  might  be  grafted  in. ' ' 
It  is  true, — for  lack  of  faith  they  were  broken  off,  and  by 
faith  thou  standest  in  their  place:  be  not  high-minded,  but 
fear ;  for  if  God  spared  not  the  natural  branches,  take  heed 
lest  He  also  spared  not  thee.  Behold,  therefore,  the  good- 
ness and  the  severity  of  God ;  towards  them  who  fell,  sever- 
ity, but  towards  thee,  goodness,  if  thou  continue  steadfast 
to  His  goodness;  for  otherwise  thou  too  shalt  be  cut  off. 
And  they  also,  if  they  persist  not  in  their  faithlessness,  shall 
be  grafted  in:    for  God  is  able  to  graft  them  in  where  they 


Nor  is  the  re- 
jection of  the 
unbelieving 
Jews  final,  so 


forever  from 
re-admission 
into  God's 
Church.      As 
the  Gentile  un- 


Jewish   Church, 
much  more 
would  Jewish 
unbelievers  on 
their  belief  be 
grafted  anew 
into  that  stock 
from   which 


and  Isaiah  xxix.  10  (LXX.), 
though  it  does  not  correspond 
verbatim  with  either. 

Tops.  Ixix.  23,  24  (LXX.  near- 
ly verbatim). 

soLiterally,  I  say  then,  shall 
we  conclude  that,  &c.  See  note 
on  verse  1. 


s^Deut..     xxxii.     21     (LXX.), 
quoted  above,  ch.  x.  19. 

82St.     Paul     alludes     to     the 
heave-offering  prescribed  Num- 
bers XV.  20  :    "Ye  shall  offer  up 
a    cake    of    the    first    of    your- 
dough  for  a  heave-offering." 


EPISTLE  TO  THE  ROMANS. 


125 


XI. 

24 


were  before.  For  if  thou  wast  cut  out  from  that  which  by 
nature  was  the  wild  olive,  and  wast  grafted  against  nature 
into  the  fruitful  olive,  how  much  more  shall  these^  the  nat- 
ural branches,  be  grafted  into  the  fruitful  stock  from  whence 
they  sprang  1 

For  I  would  not  have  you  ignorant,  breth- 
ren, of  this  mystery,  lest  you  should  be  wise 
in  your  own  conceits;  that  blindness  has 
fallen  upon  a  partes  of  Israel  until  the  full 
body  of  the  Gentiles  shall  have  come  in. 
And  so  all  Israel  shall  be  saved,  as  it  is  writ- 
ten, "Out  of  Zion  shall  come  the  Deliverer, 
and  Ee  shall  turn  away  ungodliness  from  Ja- 
cob. And  this  is  my  covenant  with  them."^^ 
*  *  When  I  shall  tale  away  their  sins. '  'ss  In 
respect  of  the  Glad-tidings,  [that  it  might  be 
borne  to  the  Gentiles],  they  are  God's  ene- 
mies for  your  sakes;  but  in  respect  of  God's 
choice,  they  are  His  beloved  for  their  fa- 
thers '  sake :  for  no  change  of  purpose  can  an- 
nul God 's  gifts  and  call.  And  as  in  times  past 
you  were  yourselvess^  disobedient  to  God^ 
but  have  now  received  mercy  upon  their  dis- 
obedience ;  so  in  this  present  time  they  have 
been  disobedient,  that  upon  your  obtaining  mercy  they  like- 
wise might  obtain  mercy.  For  God  has  shut  up87  all  to- 
gether under  disobedience,  that  He  might  have  mercy  upon 
all.  O  depth  of  the  bounty,  and  the  wisdom  and  the  knowl- 
edge of  God!  how  unfathomable  are  His  judgments,  and  how 
unsearchable  His  paths !  Yea,  * '  Who  hath  Icnown  the  mind 
of  the  Lord,  or  who  hath  teen  His  counsellor? ''^^  Or,  '  *  Who 
hath  first  given  unto  God,  that  he  should  deserve  a  recom- 
pense?"^^ For  from  Him  is  the  beginning,  and  by  Him  the  36 
life,  and  in  Him  the  end  of  all  things. 
Unto  Him  be  glory  forever.     Amen. 


Thus  God's  ob- 
ject has  been, 
not  to  reject 
any,  but  to 
show  mercy 
upon  all  man- 
kind.   His  pur- 
pose has  been 
too  make  use 
of  the  Jewish 
unbelief  to  call 
the   Gentiles 
into  His 
Church,  and  by 
the   admission 
of  the  Gentiles 
to  rouse  the 
Jews  to  accept 
His  message, 
that  all  might 
at  length  re- 
ceive His 
mercy. 


25 


26 


27 
28 


29 
30 


31 


32 


33 


34 
35 


83For  the  phrase  used  here, 
compare  2  Cor.  i.  14,  2  Cor.  ii. 
5,  Rom.  XV.  15. 

8*Isaiah  lix.  20  (LXX.  almost 
verbatim). 

8'Isaiah  xxvii.  9  (LXX.  near- 
ly verbatim). 

^^Throughout  this  passage  in 
the  A.  v.,  the  word  for  disobe- 
dience is  translated  as  if  it 
were    equivalent    to    unbelief. 


which  it  is  not.  Compare  i. 
30  :    "disobedient  to  parents." 

8^"Shut  up."  Compare  Gal, 
iii.  22. 

s-'Isaiah  xl.  13  (LXX.  nearly 
verbatim).  Quoted  also  (omit- 
ting the  middle  and  adding  the 
end  of  the  verse)  1  Cor.  ii.  16. 

*»Job  xli.  11  (according  to 
the  sense  of  the  Hebrew,  but 
not  LXX.). 


Xll. 

1 


126       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

I  exhort  you,  therefore,  brethren,  as  you    Exhortations 
would  acknowledge  the  mercies  of  God,  to    to  the  content- 
offer  your  bodies  a  living  sacrifice,  holy  and    ed  and  earnest 
well-pleasing  unto  God,  which  is  your  reason-    Sf '^the^Sies 
able^o  worship.     And  be  not  conformed  to 
the   fashion  of  thissi  world,  but  be  trans- 
formed by  the  renewing  of  your  mind,  that  by 
an  unerring  testes  you  may  discern  the  will 
of  God,  even  that  which  is  good,  and  accept- 
able, and  perfect.    For  through  the  grace  be- 
stowed  upon   me    [as    Christ's   Apostle],   I 
warn  every  man  among  you  not  to  think  of    ^rda^ned'^by 
himself  more  highly  than  he  ought  to  think,    God.    And 
but  to  seek  a  sober  mind,  according  to  the   |^?^^^l^^    (xiii, 
measure  of  faithss  which  God  has  given  him,      '  °    °^^- 


belonging   to 
their  several 
gifts  and  call- 
ings, and  to 
forgiveness 
of  injuries. 
Also  (xiii.  1-7) 
to  obedience  to 
the  civil 
magistrates  as 


as  comprehend- 
ing all  duties 
to  our  neigh- 
bor.    All  these 
duties  should 
be  performed 
(xiii.  11-14)  as 
in  the  expecta- 
tion of  Christ's 


For  as  we  have  many  limbs,  which  are  all 

members  of  the  same  body,  though  they  have 

not  all  the  same  office;    so  we  ourselves  are 

all9*  one  body  in  Christ,  and  fellow-members 

one  of  another;    but  we  have  gifts  differing 

according  to  the  grace  which  God  has  given 

US.95     He  that  has  the  gift  of  prophecy,  let    speedy  coming. 

him  exercise  it^^  according  to  the  proportion 

of  his  faith.     He  that  has  the  gift  of  ministration,  let  him 

minister;    let  the  teacher  labor  in  teaching;    the  exhorter,  in 

exhortation.     He  who  gives,  let  him  give  in  singleness  of 

mind.    He  who  rules,  let  him  rule  diligently.    He  who  shows 


^Reasona'ble  worship,  as  con- 
trasted with  the  unreasonable 
worship  of  those  whose  faith 
rested  only  on  outward  forms. 
See  note  on  i.  9. 

"See  note  on  1  Cor.  i.  20. 

82See  note  on  ii.  18. 

»3"Measure  of  faith"  here 
Beems  (from  the  context  of  the 
following  verses)  equivalent  to 
"charism"  as  Chrysostom  takes 
it.  The  particular  talent  given 
by  God  may  be  called  a  meas^ 
ure  of  faith,  as  being  that  by 
the  use  of  which  each  man's 
faith  will  be  tried.  (Compare, 
as  to  the  verbal  expressions,  2 
Cor.  X.  13.)  This  explanation 
is,  perhaps,  not  very  satisfac- 
tory ;  but  to  understand  meas- 
ure as  meaning  amount  is  still 
less  so,  for  a  double  pift  of 
prophecy  did  not  imply  a  dou- 
ble faith.  The  expression  is  so 
perplexing,  that  one  is  almost 


tempted  to  conjecture  that  the 
words  crept  into  the  text  here 
by  mistake,  having  been  origi- 
nally a  marginal  explanation 
of  "the  proportion  of  faith' 
just  below. 

®*Literally  "the  many." 
»5The  construction  and  the 
parallel  both  seem  to  require 
a  comma  at  the  end  of  verse 
5,  and  a  full  stop  in  the  middle 
of  verse  6. 

»8We  think  it  better  to  take 
these  elliptical  clauses  as  all 
imperative  (with  the  A.  V.) 
rather  than  to  consider  them 
(with  De  Wette  and  others)  as 
"descriptive  of  the  sphere  of 
the  gift's  operation"  up  to  a 
certain  point,  and  then  passing 
into  the  imperative.  The  par- 
ticiples in  verses  9.  16,  and  17, 
seem  to  refute  De  Wette's  argu- 
ments. 


EPISTLE  TO  THE  ROMANS.  127 

xii. 

pity,  let  him  show  it  gladly.    Let  your  love  be  without  feign-       9 
ing.     Abhor  that  which  is  evil;    cleave  to  that  which  is  good. 
Be  kindly  affectioned  one  to  another  in  brotherly  love;    in     10 
honor  let  each  set  his  neighbor  above  himself.    Let  your  dill-     11 
genee  be  free  from  sloth,  let  your  spirit  grow  with  zeal;    be 
true  bondsmen  of  your  Lord.     In  your  hope  be  joyful;    in     12 
your  sufferings  be  steadfast;    in  your  prayers  be  unwearied. 
Be  liberal  to  the  needs  of  the  saints.    And  show  hospitality     13 
to  the  stranger.     Bless  your  persecutors;    yea,  bless,  and     14 
curse  not.     Rejoice  with  them  that  rejoice,  and  weep  with     15 
them  that  weep.     Be  of  one  mind  amongst  yourselves.     Set     16 
not  your  heart  on  high  things,  but  suffer  yourselves  to  be 
borne  along97  with  the  lowly.    Be  not  vrise  in  your  own  con- 
ceits.    Repay  no  man  evil  for  evil.     ''Be  provident  of  good     17 
report  in  the  sight  of  all  men."Q&    If  it  be  possible,  as  far     18 
as  lies  in  yourselves,  keep  peace  with  all  men.     Revenge  not     19 
yourselves,  beloved,  but  give  place  to  the  wrath  [of  God]  ;99 
for  it  is  written,  "Vengeance  is  mine;    I  will  repay,  saith 
the  Lord. "'^    Therefore/' If  thine  enemy  hunger,  feed  him ;     20 
if  he  thirst,  give  him  drink;  for,  in  so  doing,  thou  shalt  heap 
coals  of  fire  upon  his  head."^    Be  not  overcome  by  evil,  but     21 
overcome  evil  with  good. 

Let  every  man  submit  himself  to  the  authorities  of  govern-  xiii.  1 
ment ;   for  all  authority  comes  from  God,  and  the  authorities 
which  now  are  have  been  set  in  their  place  by  God;    there-       2 
fore,  he  who  sets  himself  against  the  authority  resists  the 
ordinance  of  God;    and  they  who  resist  will  bring  judgment 
upon  themselves.     For  the  magistrate  is  not  terrible  to  good       3 
works,3  but  to  evil.     "Wilt  thou  be  fearless  of  his  authority? 
do  what  is  good,  and  thou  shalt  have  its  praise.     For  the       4 
magistrate  is  God 's  minister  to  thee  for  good.    But  if  thou 
art  an  evil  doer,  be  afraid;    for  not  by  chance  does  he  bear 
the  sword  [of  justice],  being  a  minister  of  God,  appointed  to 

»^This  is  the  literal  transla-  can    be    little    doubt    that    the 

tion.  metaphor    is    taken    from    the 

°*This  is   a  quotation   nearly  melting  of  metals.    It  is  obvious 

verbatim     from     Prov.     iii.     4  that  "thou   shalt  heap  coals  of 

(LXX.).      See   note   on    2   Cor.  fire  on  his   head"  could   never 

viii.  21.  have  meant  "thou  shalt  destroy 

"^'Such  is  the  interpretation  of  him  ;"    because  to  feed  an  ene- 

Chrysostom,    and    is    supported  my   could   in   no  sense  destroy 

by    the    ablest    modern    inter-  him. 

preters.      For   "wrath"    in   this  aWe  must  remember  that  this 

sense,    compare    Rom.    v.    9,    1  was  written  before  the  Imperial 

Thess.  ii.  16.  Government  had  begun  to  perse- 

iDeut.   xxxii.   35    (LXX..  but  cute  Christianity.     It  is  a  testi- 

not    verbatim)  ;      see    note    on  mony   in   favor  of   the  general 

Heb.  X.  30,  administration    of    the    Roman 

2Prov.  XXV.  21  (LXX.).  There  criminal  law. 


128       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
riii. 

5  do  vengeance  upon  the  guilty.     Wherefore  you  must  needs 

6  submit,  not  only  for  fear,  but  also  for  conscience '  sake ;  for 
this  also  is  the  cause  why  you  pay  tribute,  because  the  au- 
thorities of  government  are  ofl&cers  of  God 's  will,  and  this  is 

7  the  very  end  of  their  daily  work.  Pay,  therefore,  to  all  their 
dues;    tribute  to  whom  tribute  is  due;     customs  to  whom 

8  customs;  fear  to  whom  fear;  honor  to  whom  honor.  Owe 
no  debt  to  any  man,  save  the  debt  of  love  alone ;    for  he  who 

9  loves  his  neighbor  has  fulfilled  the  law.  For  the  law  which 
says,  "Thou  shalt  not  commit  adultery;  Thou  shalt  do  no 
murder;  Thou  shalt  not  steal;  Thou  shalt  not  bear  false 
witness;  Thou  shalt  not  covef^  (and  whatsoever  other 
commandment  there  be),  is  all  contained  in  this  one  saying, 

10  ''Thou  shalt  love  thy  neighbor  as  thyself.''^  Love  works  no 
ill  to  his  neighbor;  therefore  Love  is  the  fulfilment  of  the 
Law. 

11  This  do,  knowing  the  season  wherein  we  stand,  and  that 
for  us  it  is  high  time  to  awake  out  of  sleep,  for  our  salva- 

12  tion  is  already  nearer  than  when  we  first  believed.  The  night 
is  far  spent,  the  day  is  at  hand ;  let  us  therefore  cast  off  the 
works  of  darkness,  and  let  us  put  on  the  armor  of  light. 

13  Let  us  walk  (as  in  the  light  of  day)  in  seemly  guise;  not  in 
rioting  and  drunkenness,  not  in  dalliance  and  wantonness, 

14  not  in  strife  and  envying.  But  clothe  yourselves  with  the  Lord 
Jesus  Christ,  and  take  no  thought  to  please  your  fleshly  lusts. 

xiv.l       Him  who  is  weak  in  his  faith  receive  into 

your  fellowship,  imposing  no  determinations    Those  Chris- 

2  of    doubtful    questions.^      Some    have   faith   tians  who  still 
that  they  may  eat  all  things;     others,  who    ^g^rsfiUou^s^" 

3  are  weak/  eat  herbs  alone.    Let  not  him  who    SfsUncUons  be- 
eats  despise  him  who  abstains,  nor  let  him    tween  meats 
who  abstains  judge  him  who  eats,  for  God    JhouM^bl  treat- 

4  has  received  him  amongs  His  people.     Who    ed  with  in- 

*Exod.  XX.  13-17  (LXX.).  gether.      Thus   Josephus    (Life, 

^Levit.  xix.   (LXX.).  §  3,   quoted  by  Tholuck)    men- 

«Literally,  not  acting  so  as  to  tions  some  Jewish  priests  who, 

make  distinctions   [or  determi-  from    such    conscientious   scru- 

nations]  which  belong  to  dispu-  pies,  abstained  while  prisoners 

tatious   reasonings      The    same  in  Rome  from  all  animal  food, 

word  is  used  in  Phil.  ii.  14.  So  Daniel  and  his   fellow-cap- 

■^These  were  probably  Chris-  tives    in    Babylon    refused    the 

tians  of   Jewish   birth,  who  so  king's  meat  and  wine,  and  ate 

feared  lest  they  should   (with-  pulse  alone,  that  they  might  not 

out  knowing  it)  eat  meat  which  defile    themselves    (Dan.    i.    8- 

had  been  offered  to  idols  or  was  12).     The  tone  and  precepts  of 

otherwise  ceremonially  unclean  this  14th  chapter  of  the  Epis- 

(which  might  easily  happen  in  tie  correspond  with  1  Cor.  viii. 
such   a   place   as    Rome),    that  ^Literally,  received  him  unto 

they  abstained  from  meat  alto-  Himself. 


EPISTLE  TO  THE  ROMANS. 


129 


dulgence   by 
the  more  en- 
lightened, and 
all  should  treat 
each    other 
with  charity, 
and  forbear 
from  condemn- 
ing one  an- 
other, whether 
Jews   or    Gen- 
tiles, since 
Christ  had  re- 
ceived both 
into  His  favor 
as  their  com- 
mon Lord. 


art  thou,  that  judgest  another's  servant? 
To  his  own  master  he  must  stand  or  fall; 
but  he  shall  be  made  to  stand,  for  God  is  able 
to  set  him  up.  There  are  some  who  esteem 
one  day  above  another;  and  again  there  are 
some  who  esteem  all  days  alike ;»  let  each  be 
fully  persuaded  in  his  own  mind.  He  who 
regards  the  day  regards  it  unto  the  Lord; 
and  he  who  regards  it  not,  disregards  it  unto 
the  Lord.io  He  who  eats,  eats  unto  the  Lord, 
for  he  gives  God  thanks;  and  he  who  ab- 
stains, abstains  unto  the  Lord,  and  gives 
thanks  to  God  likewise.  For  not  unto  him- 
self does  any  one  of  us  either  live  or  die ;  but 
whether  we  live,  we  live  unto  the  Lord,  or  whether  we  die,  we 
die  unto  the  Lord;  therefore,  living  or  dying,  we  are  the 
Lord's.  For  to  this  end  Christ  died,  andu  lived  again  that 
He  might  be  Lord  both  of  the  dead  and  of  the  living.  But 
thou,  why  judgest  thou  thy  brother?  Or  thou,  why  despisest 
thou  thy  brother?  for  we  shall  all  stand  before  the  judgment- 
seat  of  Christ.  And  so  it  is  written,  "  As  I  live,  saith  the 
Lord,  every  knee  shall  how  to  me,  and  every  tongue  shall  ac- 
knowledge God."^2  So,  then,  every  one  of  us  shall  give  ac- 
count to  God  [not  of  his  brethren,  but]  of  himself.  Let  us, 
then,  judge  each  other  no  more,  but  let  this  rather  be  your 
judgment,  to  put  no  stumbling-block  or  cause  of  falling  in 
your  brother 's  way.  I  know  and  am  persuaded  in  the  Lord 
Jesus,  that  nothing  is  in  itself  unclean ;  but  whatever  a  man 
thinks  unclean  is  unclean  to  him.  And  if  for  meat  thou 
grievest  thy  brother,  thou  hast  ceased  to  walk  by  the  rule  of 
love.    Destroy  not  him  with  thy  meat  for  whom  Christ  died. 

I  say,  then,  let  not  your  good  be  evil  spoken  of,i3  For  the  16,  ] 
kingdom  of  God  is  not  meat  and  drink,  but  righteousness, 
and  peace,  and  joy  in  the  Holy  Spirit;  and  he  who  lives  in 
these  things  as  Christ's  bondsman  is  well-pleasing  to  God, 
and  cannot  be  eondemnedi*  by  men.  Let  us  therefore  follow 
the  things  which  make  for  peace,  such  as  may  build  us  up 


14 


]5 


18 


19 


"Compare  Col.  ii.  16.  Dean 
Alfqrd  has  an  excellent  note  on 
this  verse.  [Here,  as  at  Gal. 
Iv.  10,  we  may  refer  to  the  ad- 
ditional  note  on  Col.  ii.   16. — 

H.] 

i^This  negative  clause  is  omit- 
ted by  the  majority  of  MSS.,  but 
is  sanctioned  by  Chrysostom 
and  other  fathers,  and  retain- 
ed in  the  text  by  Tischendorf  : 


Griesbach  and  Lachmann  omit 
It. 

""Rose  again"  is  omitted  by 
the  best  MSS. 

i^Isaiah  xlv.  23  (LXX.  not 
accurately,  but  apparently  from 
memory). 

"Compare  1  Cor.  x.  29. 

i^Literally,  is  capable  of 
standing  any  test  to  which  he 
may  be  put. 


130      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iv. 

20  together  into  one.  Destroy  not  thou  the  work  of  God  for 
a  meal  of  meat    All  things  indeed  [in  themselves]  are  pure; 

21  but  to  him  that  eats  with  stumbling  all  is  evil.  It  is  good 
neither  to  eat  flesh,  nor  to  drinkis  wine^  nor  to  do  anyi^ 
other   thing,    whereby    thy   brother   is   made    to    stumble.i^ 

22  Hast  thou  faith  [that  nothing  is  unclean]  ?  keep  it  for  thine 
own  comfort  before  God.     Happy  is  he  who  condemns  not 

23  himself  by  his  own  judgment. is  But  he  who  doubts  is 
thereby  condemned  if  he  eats,  because  he  has  not  faithio  that 

r.  1  he  may  eat ;  and  every  faithless  deed-"  is  sin.  And  we, 
w^ho  are  strong,2i  ought  to  bear  the  infirmities  of  the  weak, 

2  and  not  to  please  ourselves.    Let  each  of  us  please  his  ueigh- 

3  bor  for  good  ends,  to  build  him  up.  For  so-'2  Christ  pleased 
not  Himself,  but  in  Him  was  fulfilled  that  which  is  written, 
*'Tlie  reproaches  of  them  that  reproached  thee  fell  upon 

4  Tnc.  *'23  For  our  instruction  is  the  end  of  all  which  was 
written  of  old;    that  by  steadfast  endurance,  and  by  the 

5  counsel  of  the  Scriptures,  we  may  hold  fast  our  hope.  Now 
may  God,  from  whom  both  counsel  and  endurance  come, 
grant  you  to  be  of  one  mind  together,  according  to  the  will 

6  of  Christ,  that  you  may  all  [both  strong  and  weak],  with 
one  heart  and  voice,  glorify  the  God  and  Father  of  our  Lord 

7  Jesus  Christ.  Wherefore,  receive  one  another  into  the  fel- 
lowship, to  the  glory  of  God,  even  as  Christ  also  received 
you.24 

8  For25  I  say  that  Jesus  Christ  came  to  be  a  minister  of 
the  circumcision,  to  maintain  the  truthfulness  of  God,  and 

9  confirm  the  promises  made  to  our  fathers;    and  that  the 


^''This    does    not    necessarily  i^gee  note  on  ii.  18. 

imply  that  any   of  the  weaker  "Literally,  he  eats  not  from 

brethren  actually  did  scruple  to  faith. 

drink  wine  ;   it  may  be  put  only  ^oLiterally,  every  deed  which 

hypothetically.     But  it  is  possi-  springs  not  from  faith  [that  it 

ble  that  they  may  have  feared  is  a  right  deed]  is  sin. 

to  taste  wine,  part  of  which  had  ^iLiterally,   "We  the  strong." 

been  poured  in  libation  to  idols.  St.    Paul    here    addresses    the 

Daniel    (in   the   passage   above  same  party  whom  he   so  often 

referred  to)    refused  wine.  exhorts  to  patience  and  forbear- 

"It  is  strange  that  no  critic  ance ;    those  who  called  them- 

has  hitherto  proposed  the  sim-  selves  "the  spiritual"    (Gal.  vi. 

pie   emendation   of   reading     eV  1,  1  Cor.  iii,  1),  and  boasted  of 

instead  of         which  avoids  the  their  "knowledge"  (1  Cor.  viii. 

extreme  awkwardnes  of  the  el-  1). 

lipsis   necessitated   by   the  Re-  "The  "even"  of  A,  V.  is  not 

ceived  Text.     Compare  John  i.  in    the    original.      "For    Christ 

3.    The  construction  of  the  last  also"  is  the  literal  English, 

clause  is  similar  to  that  in  Ix.  ^aps.  Ixix.  9   (LXX.). 

32.  2*"You"     (not    "us")    is    the 

•  i^We  adopt  the  reading  sane-  reading  of  the  best  MSS. 

tioned    by    Tischendorf,    which  ^^The  reading  of  the  MSS.  Is 

omits  one  or  two  words.  "for,"  not  "but." 


EPISTLE  TO  THE  ROMANS. 


131 


Gentiles  should  praise  God  for  His  mercy,  as  it  is  written, 
"For  this  cause  I  will  acknoivledge  thee  among  the  Gentiles, 
and  will  sing  unto  thy  name."-^  And  again  it  is  said,  "Re- 
joice, ye  Gentiles,  with  His  people ;2^  and  again,  "Praise 
the  Lord,  all  ye  Gentiles,  and  laud  Him,  all  ye  peoples  ;"'^^ 
and  again  Esaias  saith,  "There  shall  come  the  root  of  Jesse, 
and  he  that  shall  rise  to  reign  over  the  Gentiles:  in  him  shall 
the  Gentiles  hope."^^  Now  may  the  God  of  hope30  fill  you 
with  all  joy  and  peace  in  believing,  that  you  may  abound  in 
hope,  through  the  mighty  working  of  the  Holy  Spirit. 

But  I  am  persuaded,  my  brethren,  not  only 
by  the  reports  of  others,3i  but  by  my  own 
judgment,  that  you  are  already  full  of  good- 
ness, filled  with  all  knowledge,  and  able,  of 
yourselves,  to  admonish  one  another.  Yet  I 
have  written  to  you  somewhat  boldly  in 
parts32  [of  this  letter],  to  remind  you 
[rather  than  to  teach  you],  because  of  that 
gift  of  grace  which  God  bestowed  upon  me 
that  I  should  be  a  minister  of  Jesus  Christ 
to  the  Gentiles,  serving  in  the  Glad-tidings 
of  God,  that  I  might  present  the  Gentiles  to 
God,  as  a  priest  presents  the  offering,33  a 
sacrifice  well  pleasing  unto  Him,  hallowed 
by  the  working  of  the  Holy  Spirit.  I  have 
therefore  the  power  of  boasting  in  Christ 
Jesus,  concerning  the  things  of  God;  for  I 
will  not  dare  [as  some  do]  to  glorify  myself 
for  the  labors  of  others,^*  but  I  will  speak 
only  of  the  works  which  Christ  has  wrought 
by  me,  to  bring  the  Gentiles  to  obedience, 
by  word  and  deed,  with  the  might  of  signs 


St.  Paul  gives 
these  exhorta- 
tions boldly  to 
the  Roman 
Christians,  as 
being  the 
Apostle  of  the 
Gentiles,      He 
intends   soon 
to  visit  them 
on  his  way  to 
Spain  ;    for  he 
had  already 
executed    his 
Apostolic   com- 
mission in  the 
eastern  parts 
of  the  empire, 
so  far  as  the 
field   was  not 
occupied  by 
other  laborers. 
First,  however, 
he  must  go  to 
Jerusalem  to 
convey  the 
Greek  contri- 
butions thither. 


10 
11 

12 

13 


14 


15 


16 


17 


18 


19 


26ps.  xviii.  49  (LXX.). 

s'Deut.  xxxii.  43  (LXX.). 
See  note  on  ix  25. 

28Ps.  cxvii.  1  (LXX). 

»Isaiah  xi.  10   (LXX.). 

30The  reference  of  this  to  the 
preceding  quotation  is  lost  in 
A.  V.  through  the  translation 
of  the  verb  and  noun  for  "hope'* 
by  "hope"  and  "trust"  respec- 
tively, 

siQbserve  the  force  of  the  "I 
myself  also." 

32For  the  meaning  here,  see  2 
Cor.  i.  14,  2  Cor.  ii.  5.  It  might 
here  be  translated  in  some 
measure  (as  Neander  proposes, 


compare  v.  24),  but  that  this  is 
already  expresed  in  "somewhat 
boldly."  The  word  "brethren" 
is  omitted  in  the  best  MSS. 

*^Literally,  "a  minister  of 
Jesus  Christ  unto  the  Gentiles, 
a  priest  presenting  an  offering 
in  respect  of  the  Good-tidings 
of  God,  that  the  Gentiles  might 
be  offered  up  as  an  offering 
well  pleasing  tinto  Him."  The 
same  thing  is  said  under  a 
somewhat  different  metaphor,  2 
Cor.  xi.  2. 

'^Compare  2  Cor.  x.  15,  the 
whole  of  which  passage  is  par- 
allel to  this. 


132       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


XV. 


and  wonders,  the  might  of  the  Spirit  of  God ;    j^  g  .^^  ^j  ^^^ 
so   that   going  forth    from   Jerusalem,   and    dangers  which 
round  about  as  far  as35  IHyricum,   I  have    ^e  expects  to 
fulfilled  my  task  in  bearing  the  Glad-tidings    ^^^^  *^^'"®- 

20  of  Christ.  And  my  ambition  was  to  bear  it  according  to  this 
rule,  [that  I  should  go],  not  where  the  name  of  Christ  was 
known  (lest  I  should  be  building  on  another  man's  founda- 

21  tion),  but  [where  it  was  unheard];  as  it  is  written,  *'To 
whom  He  was  not  spoleji  of,  they  shall  see;  and  the  people 
icho  have  not  heard  shall  understand.  "^^ 

22  This  is  the  cause  why  I  have  often  been  hindered  from 

23  coming  to  you.  But  now  that  I  have  no  longer  room  enough 
[for  my  labors]  in  these  regions,  and  have  had  a  great  de- 

24  sire  to  visit  you  these  many  years,  so  soon  as  I  take  my 
journey  into  Spain  I  will  come  to  you; 37  for  I  hope  to  see 
you  on  my  way,  and  to  be  set  forward  on  my  journey  thither 
by  you,  after  I  have  in  some  meas.ure  satisfied  my  desire  of 

25  your  company.    But  now  I  am  going  to  Jerusalem,  being  em- 

26  ployed38  in  a  ministration  to  the  saints.  For  the  provinces 
of  Macedonia  and  Achaia  have  willingly  undertaken  to  make 
a   certain   contribution   for  the  poor   among   the   saints  in 

27  Jerusalem.  Willingly,  I  say,  they  have  done  this;  and  in- 
deed they  are  their  debtors;  for  since  the  Gentiles  have 
shared  in  the  spiritual  goods  of  the  brethren  in  Jerusalem, 
they  owe  it  in  return  to  minister  to  them  in  their  earthly 

28  goods.  When,  therefore,  I  have  finished  this  task,  and  have 
given  to  them  in  safety  the  fruit  of  this  collection,  I  will 

29  come  from  thence,  by  you,  into  Spain.  And  I  am  sure  that 
when  I  come  to  you,  my  coming  will  receive  the*  fulnesses  of 

30  Christ 's*o  blessing.  But  I  beseech  you,  brethren,  by  our 
Lord  Jesus  Christ,  and  by  the  love  which  the  Spirit  gives, 
to  help  me  in  my  conflict  with  your  prayers  to  God  on  my 

31  behalf,  that  I  may  be  delivered  from  the  disobedient  in 
Judaea,  and  that  the  service  which  I  have  undertaken  for 

32  Jerusalem  may  be  favorably  received  by  the  Saints;  that  so 
I  may  come  to  you  in  joy,  by  God's  will,  and  may  be  re- 

33  freshed  in  your  companionship.  The  God  of  peace  be  with 
you  all.     Amen. 

vi.  1       I  commend  to  you  Phcebe  our  sister,  who    Commendation 
is4i  a  ministering  servant  of  the  Church  at    of  Phcebe,  and 

^See  the  remarks  on  this  in  ^^The  present  participle,  not 

Chap.  XVII.,  p.  514.  (as  in  A.  V.)  the  future. 

3«Isaiah  lii.  15   (LXX.).  39Literally,    I   shall   come   in 

3^This    "I    will    come    to    you"  the  fulness,  &c. 

is  probably  an  interpolation,  as  ^''''Gospel"    is   not   in    any   of 

it  is  omitted  by  the  best  MSS.  ;  the  best  MSS. 

but   it   makes   no   difference   in  "  AtdKovov  (Deaconess), 
the  sense. 


EPISTLE  TO  THE  ROMANS. 


133 


salutations  to 
numerous  Ro- 
man Christians. 


Cenchrea;  that  you  may  receive  her  in  the 
Lord,  as  the  saints  should  receive  one  an- 
other, and  aid  her  in  any  business42  wherein 
she  needs  your  help;  for  she  has  herself  aided  many,  and 
me  also  among  the  rest. 

Greet  Priscilla  and  Aquila,43  my  fellow-laborers  in  the 
work  of  Christ  Jesus,  who,  to  save  my  life,  laid  down  their 
own  necks;  who  are  thanked,  not  by  me  alone,  but  by  all  the 
Churches  of  the  Gentiles.  Greet  likewise  the  Church  which 
assembles  at  their  house. 

Salute  Epaenetus  my  dearly-beloved,  who  is  the  first-fruits 
of  Asia**  unto  Christ. 

Salute  Mary,  who  labored  much  for  me. 

Salute  Andronicus  and  Junias,  my  kinsmen  and  fellow- 
prisoners,*'*  who  are  well  known  among  the  Apostles,  and  who 
were  also  in  Christ  before  me. 

Salute  Amplias,  my  dearly-beloved  in  the  Lord. 


*2prom  the  use  of  legal  terms 
here,  it  would  seem  that  the 
business  on  which  Phoebe  was 
visiting  Rome  was  connected 
with  some  trial  at.  law. 

"The  most  ancient  MSS.  read 
Prisca  for  Priscilla  here ;  the 
names  being  the  same.  Concern- 
ing these  distinguished  Chris- 
tians. When  and  where  they 
risked  their  lives  for  St.  Paul, 
we  know  not,  but  may  conjec- 
ture at  Ephesus.  We  see  here 
that  they  had  returned  to  Rome 
(whence  they  had  been  driven 
by  the  edict  of  Claudius)  from 
Ephesus,  where  we  left  them 
last.  It  is  curious  to  observe 
the  wife  mentioned  first,  con- 
trary to  ancient  usage.  Through- 
out this  chapter  we  observe  in- 
stances of  courtesy  towards 
women  sufficient  to  refute  the 
calumnies  of  a  recent  infidel 
writer,  who  accuses  St.  Paul  of 
speaking  and  feeling  coarsely 
In  reference  to  women  ;  we  can- 
not but  add  our  astonishment 
that;,  the  same  writer  should 
complain  that  the  standard  of 
Sti  Paul's  ethics,  in  reference 
tcf^the  sexual  relations,  is  not 
sufficiently  elevated,  while  at 
tiie.sam.e  time  he  considers  the 
instincts  of  the  German  race  to 
hare  first  introduced  into  the 
world    the    true    morality    of 


these  relations.  One  is  in- 
clined to  ask  whether  the  pres- 
ent facility  of  divorce  in  Ger- 
many is  a  legitimate  develop- 
ment of  the  Teutonic  instinct ; 
and  if  so,  whether  the  law  of 
Germany,  or  the  law  of  our 
Saviour  (Mark  x.  12),  enforced 
by  St.  Paul  (1  Cor.  vii.  10), 
expresses  the  higher  tone  of 
morality,  and  tends  the  more 
to  elevate  the  female  sex. 

"Asia,  not  Achaia,  is  the 
reading  of  the  best  MSS.  The 
province  of  proconsular  Asia  is 
of  course  meant. 

*'When  were  they  St.  Paul's 
fellow-prisoners?  Probably  in 
some  of  those  imprisonments 
not  recorded  in  the  Acts,  to 
which  he  alludes  2  Cor.  xi.  23. 
It  is  doubtful  whether  in  call- 
ing them  his  "kinsmen"  St. 
Paul  means  that  they  were 
really  related  to  him,  or  only 
that  they  were  Jews.  (Com- 
pare Rom.  ix.  3.)  The  latter 
supposition  seems  improbable, 
because  Aquila  and  Priscilla, 
and  others  in  this  chapter,  men- 
tioned without  the  epithet  of 
kinsmen,  were  certainly  Jews ; 
yet,  on  the  other  hand,  it  seems 
unlikely  that  so  many  of  SL 
Paul's  relations  as  are  here 
called  "kinsmen"  (verses  7, 
11,  21)  should  be  mentioned  in 


134       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
xvi. 

9         Salute  Urbanus,  mj  fellow- workman  in  Christ's  service, 
and  Stachys  my  dearly-beloved. 

10  Salute  Apelles,  who  has  been  tried  and  found  trustworthy 
in  Christ's  work. 

Salute  those  who  are  of  the  household  of  Aristobuius.48 

11  Salute  Herodion,  my  kinsman. 

Salute  those  of  the  household  of  Narcissus*^  who  are  in 
the  Lord's  fellowship. 

12  Salute  Tryphena  and  Tryphosa,  the  faithful  laborers  in 
the  Lord's  service. 

Salute  Persis  the  dearly-beloved,  who  has  labored  much 
in  the  Lord. 

13  Salute  Eufus,48  the  chosen  in  the  Lord  and  his  mother, 
who  is  also  mine. 

14  Salute  Asyncritus,   Phlegon,  Hermas,   Patrobas,  Hermes, 
and  the  brethren  who  are  with  them. 

15  Salute  Philologus,  and  Julia,  Nereus  and  his  sister,  and 
Olympas,  and  all  the  saints  who  are  with  them. 

16  Salute  one  another  with  the  kiss  of  holiness.49 
The  Churches  of  Christ  [in  Achaia]  salute  you. 

17  I  exhort  you,  brethren,  to  keep  your  eyes 

upon    those   who    cause    divisions,    and    cast    Warning 
stumbling-blocks  in  the  way  of  others,  con-    fnter^este?^^" 
trary  to  the  teaching  which  you  have  learned,    pardsans. 

18  Shun  them  that  are  such;    for  the  master 

whom  they  serve  is  not  our  Lord  Jesus  Christ,  but  their  own 
belly:    and  by  their  fair  speaking  and  flattery  they  deceive 

a  single  chapter.  Perhaps  we  d.  54,  soon  after  the  death  of 
may  take  a  middle  course,  and  Claudius,  and  therefore  before 
suppose  the  epithet  to  denote  this  Epistle  was  written :  the 
that  the  persons  mentioned  other  was  a  favorite  of  Nero's 
^^L^S^  *^®  *^"^®  °^  Benjamin.  and  is  probably  the  person  here 
«This  Aristobulus  was  prob-  named.  Some  of  his  slaves  or 
?T  ^  ^  *^®  great-grandson  of  freedmen  had  become  Chris- 
Herod  the  Great,  mentioned  by  tians.  This  Narcissus  was  put 
Josephus  and  Tacitus,  to  whom  to  death  by  Galba  (Dio  Ixiv 
Nero  m  a.  d.  55  gave  the  gov-  3). 

ernment  of  Lesser  Armenia.  «St.  Mark  (xv.  21)  mentions 
He  had  very  likely  lived  previ-  Simon  of  Cyrene  as  "the  father 
ously  at  Rome,  and  may  still  of  Alexander  and  Rufus-"  the 
have  kept  up  an  establishment  latter,  therefore,  was  a  Chris- 
there,  or  perhaps  had  not  yet  tian  well  known  to  those  for 
gone  to  his  government.  See  whom  St.  Mark  wrote,  and 
Tac.  Ann  xui.  7,  and  Joseph.  probably  is  the  same  here  men- 
47T^^;f '  ^^r.  *  •  X  tioned.  It  is  gratifying  to  think 
*^There  were  two  eminent  that  she  whom  St.  Paul  men- 
persons  of  the  name  of  Narcis-  tions  here  with  such  respectful 
sus  at  Rome  about  this  time;  affection  was  the  wife  of  that 
one  the  well-known  favorite  of  Simon  who  bore  our  Saviour's 
Claudius  (Suet.  CZawd.  28,  Tac.  cross. 

Ann.  xii.  57,  65,  xiii.  I.),  who  «See  note  on  1  Thess.  v.  26. 

was  put  to  death  by  Nero,  a. 


EPISTLE  TO  THE   ROMANS. 


135 


the  hearts  of  the  guileless.  I  say  this,  because  the  tidings  of 
your  obedience  have  been  told  throughout  the  world.  On 
your  own  behalf,  therefore,  1  rejoice:  but  I  wish  you  not 
only  to  be  simple  in  respect  of  evil,  but  to  be  wise  for  good. 
And  the  God  of  peace  shall  bruise  Satan  under  your  feet 
speedily. 

The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

Timotheus,  my  fellow-laborer,  and  Lucius, 
Salutations  and  Jason, •'''O  and  Sosipater,5i   my  kinsmen, 

from  Christians    _„i,,^.„  ^on 

at  Corinth  to         ^^[^^^  y?."'         ,      ,  •...,.,  .i. 

those  at  Rome.         I,  Tertius,  who  have  written  this  letter,  sa- 
lute you  in  the  Lord. 
Gaius,'''>2  who  is  the  host,  not  of  me  alone,  but  also  of  the 
whole  Church,  salutes  you. 

Erastus,"'3  the  treasurer  of  the  city,  and  the  brother  Quar- 
tus,  salute  you. 

The   grace   of   our  Lord  Jesus   Christ  be 
with  you  all. 

Now  1  commend  you'"**  unto  Him  w^ho  is 
able  to  keep  you  steadfast,  according  to  my  Glad-tidings, 
and  the  preaching^."'  of  Jesus  Christ — whereby  is  unveiled 
the  mystery  which  was  kept  secret  in  eternal  times^^  of  old, 


XVI. 

.19 


Autograph 
conclusion. 


20 


21 


22 


23 


24 


25 


^Jason  is  mentioned  as  a 
Thessalonian,  Acts  xvii.  5  ;  he 
had  probably  accompanied  St. 
Paul  from  Thessalonica  to  Cor- 
inth. 

siSosipater  is  mentioned  as 
leaving  Corinth  with  St.  Paul, 
soon  after  this  epistle  was  writ- 
ten (Acts  XX.  4). 

^-This  Gaius  (or  Caius)  is  no 
doubt  the  same  mentioned  (1 
Cor.  i.  14)  as  baptized  at  Cor- 
inth by  St.  Paul  with  his  own 
hands.  In  Acts  xx.  4  we  find 
"Gaius  of  Derbe"  leaving  Cor- 
inth with  St,  Paul,  soon  after 
the  writing  of  this  Epistle,  but 
this  may  perhaps  have  been  a 
different  person  ;  although  this 
is  not  certain,  considering  how 
the  Jews  migrated  from  one 
place  to  another,  of  which 
Aquila  and  Priscilla  are  an  ob- 
vious example. 

'^Erastus  is  again  mentioned 
(as  stopping  at  Corinth)  in  2 
Tim.  iv.  20.  Probably  the  same 
Erastus  who  went  with  Timo- 
theus from  Ephesus  to  Macedo- 
nia, on  the  way  towards  Cor- 
inth  (Acts  xlx.  22.) 

"If  we  retain  the  "to  whom" 


in  verse  27  (with  the  great  ma- 
jority of  MSS.)  we  must  sup- 
ply "I  commend"  or  something 
equivalent  here,  or  else  leave 
the  whole  passage  anacoluthi- 
cal.  Examples  of  a  similar 
commendation  to  God  at  the 
conclusion  of  a  letter  or  speech 
are  frequent  in  St.  Paul.  Com- 
pare 1  Thess.  V.  23,  2  Thess.  ii. 
16,  and  especially  the  conclu- 
sion of  the  speech  (so  nearly 
contemporaneous  with  this 
Epistle)  at  Miletus,  Acts  xx.  32. 
The  complicated  and  involved 
construction  reminds  us  of  the 
Salutation  commencing  this 
Epistle,  and  of  Eph.  i. 

55Literally,   proclamation. 

^'"'Meaning,  probably,  the  times 
of  the  Ancient  Dispensation. 
Compare  the  use  of  the  same 
expression.  Tit.  i.  2.  There  is 
no  inconsistency  in  saying  that 
this  mystery  was  "kept  secret" 
under  the  Old  Dispensation, 
and  yet  confirmed  by  the  Proph- 
etical Scriptures ;  for  it  was 
hidden  from  the  Gentiles  alto- 
gether, and  the  prophetical 
Intimations  of  it  were  not  un- 
derstood by  tb§  J§ws, 


XVI. 

26 


27 


130       THE  LIFE  AND  EPISTLES  TO  ST.  PAUL, 

but  has  now  been  brought  to  light,  and  made  known  to  all  the 
Gentiles  by  the  Scriptures  of  the  Prophets,  by  command  of 
the  eternal  God;  that  the  Gentiles  might  be  led  to  the  obedi- 
ence of  faith — unto  Him,  the  only  wise  God,-''7  I  commend 
you  through  Jesus  Christ  to  whom  be  glory  forever.    Amen.ss 


"If  we  were  (on  the  author- 
ity of  the  Codex  Vaticanus)  to 
omit  the  "to  whom"  in  this 
passage,  the  last  three  verses 
would  become  a  continuous  dox- 
ology.  The  translators  of  the 
A.  V.  have  tacitly  omitted  this 
"to  whom,"  although  professing 
to  follow  the  Textus  Receptus. 

s*Some  MSS.  insert  the  verses 
25,  26,  27,  after  xiv.  23,  in- 
stead of  in  this  place ;  but  the 
greater  weight  of  MS.  author- 


ity is  in  favor  of  their  present 
position.  A  good  refutation  of 
the  objections  which  have  been 
made  against  the  authenticity 
of  the  last  two  chapters  is  giv- 
en by  De  Wette  and  Neander.; 
but,  above  all,  by  Paley's 
HorcB  Paulinas,  inasmuch  as 
these  very  chapters  furnish 
four  or  five  of  the  most  strik- 
ing undesigned  coincidences 
there  mentioned. 


THE  EPISTLE  TO  PHILEMON.i 

Salutation.  n^-^'^Y^'   ^^,P"^^l^   ""^ S^^'J^   ^^'"''   ^°^       ^ 

Timotheus  the  brother,  To  Philemon  our 

BELOVED  FRIEND  AND  FELLOW-LABORER,  AND  TO  ApPIA2  OUR  BE-         2 
LOVED  SISTER,3  AND  TO  ARCHIPPUS*  OUR  FELL0W-S0LD2ER,  AND 

TO  THE  Church  at  thy  house. 

Grace  be  to  you  and  peace,  from  God  our  Father  and  our       3 
Lord  Jesus  Christ. 

I  thank  my  God,  making  mention  of  thee  4 
Thanksgivings  always  in  my  prayers,  because  I  hear  of  thy  5 
for  Phfiemon.       ^^^^  ^°^  faith  towards  the  Lord  Jesus,  and 

towards  all   the  saints;     prayings   that  thy       6 
faith  may  communicate  itself  to  others,  and  may  become 
workful,  in  causing  true  knowledge  of  all  the  good  which  is 
in  us,  for  Christ's  service.    For  I  have  great  joy  and  conso-       7 
lation  in  thy  love,  because  the  hearts  of  the  saints  have  been 
comforted  by  thee,  brother. 

Wherefore,  although  in  the  authority  of  8 
Request  for  Christ  I  might  boldly  enjoin  upon  thee  that 

receptkTn^of ^       which  is  befitting,  yet  for  love 's  sake  I  rather       9 
Onesimus.  beseech  thee  as  Paul  the  aged,  and  now  also 

prisoner  of  Jesus  Christ.  I  beseech  thee  for  10 
my  son,  whom  I  have  begotten  in  my  chains,  Onesimus;  who  11 
formerly  was  to  thee  unprofitable,^  but  now  is  profitable  both 

iWlth  respect  to  the  date  of  seems    to    have    lived    In    the 

this  epistle,  the  fact  that  it  was  house  of  Philemon, 

conveyed    by    Onesimus    (com-  ^"That"  is  to  be  joined  with 

pare  Col.   iv.   9),  and  the  per-  verse  4,  as  stating  the  object  of 

sons  mentioned  as  with  St.  Paul  the     prayer     there     mentioned, 

at    the    time    (Philem.    23,    24  while  verse  5  gives  the  subject 

compared  with  Col.  iv.  12-14),  of   the   thanksgiving.      This   is 

prove  that  it  was  sent  to  Asia  Chrysostom's       view,       against 

Minor,  together  with  the  Epis-  which    Meyer's    objections    ap- 

tle  to  the  Colossians,  the  date  pear    inconclusive.      The   liter- 

of  which  is  discussed  in  a  note  al     English    of    verse    6    is    as 

on  the  beginning  of  that  epistle.  follows,    that    the    communica- 

^We  are  told  by  Chrysostom  tion  of  thy  faith   may  become 

that  she  was  the  wife  of  Phile-  toorkful,  in  true  knowledge  of 

mon,     which     seems     probable  all   good   which   is    in   us,   for 

from  the  juxtaposition  of  their  Christ.      The   latter   words  are 

names.  very   obscure,    but   the   render- 

*"Sister"  is  added  in  many  of  ing  adopted  in  the  text  appears 

the  best  MSS.  to  make   the  best  sense.     The 

*Archippus  was  apparently  a  best  MSS.  are  divided  between 

presbyter  of  the  church  at  Co-  Christ   and   Christ  Jesus  ;    but 

lossae,  or  perhaps  an  evangelist  agree  in   reading  "in  us,"  not 

resident  there  on  a  special  mis-  "in  you." 

slon    (compare    Col.    iv.    17)  ,  "Most   modern   commentators 

fr9m  the   present   passage,   he  suppose   a   play   on    the   name 

137 


138       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


14 

15 

16 


17 

18 
19 

20 

21 

22 


23 
24 

25 


to  thee  and  me.  Whom  I  have  sent  back  to  thee; 7  but  do 
thou  receive  him  as  my  owns  flesh  and  blood.  For  I  would 
gladlys  retain  him  with  myself,  that  he  might  render  service 
to  me  in  thy  stead,  while  I  am  a  prisoner  for  declaring  the 
Glad-tidings;  but  I  am  unwilling  to  do  any  thing  without 
thy  decision,  that  thy  kindness  may  not  be  constrained,  but 
voluntary.  For  perhaps  to  this  very  end  he  was  parted  from 
thee  for  a  time,  that  thou  mightest  possess  him  forever;  no 
longer  as  a  bondsman,  but  above  a  bondsman,  a  brother  be- 
loved; very  dear  to  me,  but  how  much  more  to  thee,  being 
thine  both  in  the  flesh  and  in  the  Lord!  If,  then,  thou 
count  me  in  fellowship  with  thee,  receive  him  as  myself. 
But  whatsoever  he  has  wronged  thee  of,  or  owes  thee,  reckon 
it  to  my  account  (I,  Paul,  write^o  this  with  my  own  hand)  ; 
I  will  repay  it;  for  I  would  not  say  to  thee  that  thou  owest 
me  even  thine  own  self  besides.  Yea,  brother,  let  me  have 
joy  of  thee  in  the  Lord;    comfort  my  heart  in  Christ.n 

I  write  to  thee  with  full  confidence  in  thy 
obedience,   knowing  that  thou  wilt  do  even    Announcement 
more  than  I  say.   But,  moreover,  prepare  to  re-    of  a  visit  from 
ceive  me  as  thy  guest ;  for  I  trust  that  through 
your  prayers!  2  I  shall  be  given  to  you. 

There  salute  thee  Epaphras  my  fellow- 
prisoneri3  in  Christ  Jesus,  Marcus,  Aris- 
tarchus,  Demas,  and  Luke,  my  fellow-laborers. 

The  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirits.^* 


Paul  to  Asia 
Minor  on  his 
acquittal. 

Salutations 
from  Rome. 

Concluding 
benediction. 


Onesimus,  which  means  useful, 
but  there  seems  scarcely  suflB- 
cient  ground  for  this,  and  it 
was  never  remarked  by  the 
ancient  Greek  commentators, 
whose  judgment  on  such  a  point 
would  be  entitled  to  most  defer- 
ence. 

^Many  of  the  best  MSS.  add 
to  "thee."  The  omission  of  the 
imperative  makes  no  difference 
in  the  sense ;  but  it  is  char- 
acteristic of  St.  Paul's  abrupt 
and  rapid  dictation.  [If,  with 
the  best  MSS.,  we  omit  the  im- 
perative, we  find  it  in  v.  17  : 
and  the  intermediate  matter  is 
practically  parenthetic. — H.] 

^Children  were  called  the 
onKayxva    of  their  parents. 

"The  imperfect  here,  and 
aorist  in  the  preceding  and  fol- 


lowing verse,  are  used,  accord- 
ing to  classical  idiom,  from  the 
position  of  the  reader  of  the  let- 
ter. 

"See  the  preceding  note, 

""Christ"  is  the  reading  of 
the  best  MSS. 

i^Observe  the  change  from 
singular  to  plural  here,  and  in 
verse  25. 

i3"Fellow-soldier,"  as  we 
have  before  remarked,  perhaps 
means  only  that  Epaphras  had 
voluntarily  shared  Paul's  im- 
prisonment at  Rome  by  taking 
up  his  residence  with  him,  in 
the  lodging  where  he  was 
guarded  by  the  "soldier  that 
kept  him." 

"The  Am^n  as  usual  is  inter- 
polated. 


THE  EPISTLE  TO  THE  COLOSSIANS.i 

PAUL,  an  apostle  of  Jesus  Christ  by  the 
Salutation.  ^^   ^f    q^j^    and    Timotheus    the    brother, 

To  THE  HOLY  AND  FAITHFUL  BRETHREN  IN  CHRIST  WHO  ARE  AT 
C0L0SS^,2 

Grace  be  to  you,  and  peace  from  God  our  Pather.3 

I4  give  continual  thanks  to  God^  the  Fa- 
Thanksgiving  iiyQj.  of  our  Lord  Jesus  Christ,  in  my  prayers 
version/  *^°''"  for  you  (since  I  heard  of  your  faith  in  Christ 
Jesus,  and  your  love  to  all  the  saints),  be- 
eause«  of  the  hope  laid  up  for  you  in  the  heavens,  whereof 
you  heard  the  promise^  in  the  truthful  Word  of  the  Glad- 
tidings;  which  is  come  to  you,  as  it  is  through  all  the  world; 
and  everywhere  it  bears  fruit  and^  grows,  as  it  does  also 
among  you,  since  the  day  when  first  you  heard  it,  and  learned 
to  know  truly  the  grace  of  God.  And  thus  you  were  taught 
by  Epaphras  my  beloved  fellow-bondsman,9  who  is  a  faithful 


^The  following  are  the 
grounds  for  the  date  assigned 
to  this  Epistle  : — 

(1.)  It  was  written  in  prison 
at  the  same  time  as  that  to 
Philemon,  and  sent  by  the  same 
messenger   (iv.  7-9). 

(2.)  It  was  not  written  in 
Caesarea, — 

(a)  Because  while  writing 

St.  Paul  was  labor- 
ing for  the  Gospel 
(iv.  3,  4),  which  he 
did  not  at  Caesarea 
(Acts  xxviii.  31). 

(b)  Because  he  could  not 

have     expected     at 
Caesarea  to  be  soon 
coming   to   Phrygia 
(Acts  xxiii.  11,  xix. 
21;     Rom.    i.    13; 
Acts  XX.  25),  where- 
as    while     writing 
this      he      expected 
soon  to  visit  Phry- 
gia (Philem.  22). 
(3.)    The    indications    above 
mentioned   all  correspond  with 
Rome.       Moreover,     Timotheus 
was  with  him,   as  we  know  he 
was  at  Rome,  from  Phil.  i.  1. 

"Many  of  the  best  MSS.  have 
Colassae;      and    this    form    is 


found    in    some    of    the    later 
Greek  writers. 

^The  words  "And  our  Lord 
Jesus  Christ,"  with  which  St. 
Paul  in  all  other  cases  con- 
cludes this  formula  of  bene- 
diction, are  omitted  here  in  the 
best  MSS.  Crysostom  remarks 
on  the  omission. 

*See  note  on  1  Thess.  i.  2. 

5"And"  is  omitted  by  the  best 
MSS. 

"It  seems  more  natural  to 
take  the  preposition  thus,  as  in 
verse  9,  than  to  connect  it  with 
the  preceding  verse. 

'^"Before."  The  information 
regarding  the  hope  had  been 
received  by  them  here  before 
its  fulfilment.     Olshausen. 

8The  MSS.  add  this  to  the 
T.  R. 

^Epaphras  is  the  same  name 
with  Epaphroditus ;  but  this 
can  scarcely  be  the  same  per- 
son with  that  Epaphroditus 
who  brought  the  contribution 
from  Philippi  to  Rome  about 
this  time.  This  was  a  native 
of  Colossae  (see  iv.  12)  :  the 
other  was  settled  at  Philippi, 
and  held  office  in  the  Philippian 
Church. 

139 


Prayers  for 
their  perfec- 
tion. 


140       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
i. 

8  servant  of  Christ  on  your  behalf.    And  it  is  he  who  has  de- 
clared to  me  your  love  for  meio  in  the  Spirit. 

9  Wherefore  I  also,  since  the  day  when  first 
I  heard  it,  cease  not  to  pray  for  you,  and  to 
ask  of  God  that  you  may  fully  attain  to  the 
knowledge  of  His  will;    thatu  in  all  wis- 

10  dom  and  spiritual  understanding  you  may  walk  worthy  of 
the  Lord,  to  please  Him  in  all  things;  that  you  may  bear 
fruit  in  all  good  works,  and  grow  continually  in  the  knowl- 

11  edge  of  God;  that  you  may  be  strengthened  to  the  utter- 
most in  the  strength  of  His  glorious  power,  to  bear  all  suf- 

12  ferings  with  steadfastness  and  Avith  joy,  giving  thanksis  to 
the  Father  who  has  fitted  us  to  share  the  portion  of  the 
saints  in  the  light. 

13  For  He  has  delivered  us  from  the  dominion 

of   darkness,    and  transplanted  us  into   the   Atonement  and 

14  kingdom   of  his  beloved   Son,   m  whom  we 
have   our  redemption,i3   the   forgiveness  of 

15  our  sins.    Who  is  a  visible^*  image  of  the  invisible  God,  the 

16  first-born  of  all  creation;  for  inis  Him  were  all  things  cre- 
ated, both  in  the  heavens  and  on  the  earth,  both  visible  and 
invisible,  whether  they  be  Thrones,  or  Dominations,  or  Princi- 
palities, or  Powers;  18    by  Him  and  for  Himi7  were  all  cre- 


sovereignty 
of  Christ. 


lOThis  interpretation  (which 
is  Chrysostom's)  seems  the 
most  natural.  Their  love  for 
St.  Paul  was  in  the  Spirit,  be- 
cause they  had  never  seen  him 
in  the  flesh. 

"The  punctuation  here  adopt- 
ed connects  "in  all  wisdom," 
&c.,  with  the  following  verb. 

i^The  "giving  thanks"  here 
seems  parallel  to  the  preceding 
participles,  and  consequently 
the  "us"  is  used,  not  with  ref- 
erence to  the  writer,  but  gen- 
erally as  including  both  writer 
and  readers  ;  and  the  particu- 
lar case  of  the  readers  (as  for- 
merly Heathens)  referred  to  in 
verse  21  ("and  you"). 

""Through  His  blood"  has 
been  introduced  here  by  mis- 
take from  Eph.  i.  7,  and  is  not 
found  in  the  best  MSS. 

"It  is  important  to  observe 
here  that  St.  Paul  says  not 
merely  that  our  Lord  was  when 
on  earth  the  visible  image  of 
God,  but  that  he  is  so  still.  In 
Him   only   God   manifests  him- 


self to  man,  and  He  is  still 
visible  to  the  eye  of  faith. 

""In"  here  must  not  be  con- 
founded with  "through"  or 
"by."  The  existence  of  Christ, 
the  yoAo?,  is  the  condition  of 
all  creation  ;  in  Him  the  God- 
head is  manifested. 

i^St.  Paul  here  appears  to  al- 
lude to  the  doctrines  of  the  Co- 
lossian  heretics,  who  taught  a 
system  of  angel-worship  based 
upon  a  systematic  classification 
of  the  angelic  hierarchy  (prob- 
ably similar  to  that  found  in 
the  Cabala),  and  who  seem  to 
have  represented  our  Lord  as 
only  one  (and  perhaps  not  the 
highest)  of  this  hierarchy. 
Other  allusions  to  a  hierarchy 
of  angels)  which  was  taught  in 
the  Rabbinical  theology)  may 
be  found  Rom.  viii.  38,  Eph.  i. 
21,  ill.  10,  1  Pet.  iii.  22,  joined 
with  the  assertion  of  their  sub- 
jection to  Christ. 

i^Compare  Rom.  xi.  36,  where 
exactly  the  same  thing  is  said 
concerning  God;  from  which 
the  inference  is  plain.     It  ap- 


EPISTLE  TO  THE  COLOSSIANS. 


141 


atetl.  And  lie  is  before  all  things,  and  in  Him  all  things 
subsist. 18  And  He  is  the  head  of  the  body,  the  Church; 
whereof  He  is  the  beginning,  as  first-born  from  the  dead; 
that  in  all  things  His  place  might  be  the  first. 

For  He  willed!  9  that  in  Himself  all  the  Fulness  of  the 
universe2o  should  dwell;  and  by  Himself  He  willed  to  recon- 
cile all  things  to  Himself,  having  made  peace  by  the  blood 
of  His  cross;  by  Himself  (I  say)  to  reconcile  all  things, 
whether  on  the  earth,  or  in  the  heavens.21 

And  you,  likewise,  who  once  were  estranged 
from  Ilim,  and  with  your  mind  at  war  with 
Him,  when  you  lived  in  wickedness,  yet  now 
He  has  reconciled  in  the  body  of  His  flesh22 
through  death,  that  He  might  bring  you  to 
His  presence  in  holiness,  without  blemish 
and  without  reproach;  if,  indeed,  you  be  steadfast  in  your 
faith,  with  your  foundation  firmly  grounded  and  immovably 
fixed,  and  not  suffering  yourselves  to  be  shifted  away  from 


The  Colossians 
had  been  called 
from  Heathen- 
ism and  recon- 
ciled to  God  by 
Christ. 


19 

20 


21 


22 


23 


pears  evident  that  St.  Paul  in- 
sists here  thus  strongly  on  the 
creation  by  Jesus  Christ,  In 
opposition  to  some  erroneous 
system  which  ascribed  the  crea- 
tion to  some  other  source  ;  and 
this  was  the  case  with  the  early 
Gnosticism,  which  ascribed  the 
creation  of  the  world  to  a 
Demiurge,  who  was  distinct 
from  the   man   Jesus. 

^H.  e.  the  life  of  the  universe 
is  conditioned  by  His  existence. 
See  the  last  note  but  two. 

""He  willed."  Most  com- 
mentators suppose  an  ellipsis  of 
"God,"  but  the  instances  ad- 
duced by  De  Wette  and  others 
to  justify  this  seem  insuffi- 
cient ;  and  there  seemfe  no  rea- 
son to  seek  a  new  subject  for 
the  verb  when  there  is  one  al- 
ready expressed  in  the  preced- 
ing verse. 

20The  word  Pleroma  is  here 
used  by  St.  Paul  in  a  technical 
sense,  with  a  manifest  allusion 
to  the  errors  against  which  he 
is  writing.  The  early  Gnos- 
tics used  the  same  word  to  rep- 
resent the  assemblage  of  ema- 
nations (conceived  as  angelic 
powers)  proceeding  from  the 
Deity.  St.  Paul  therefore  ap- 
pears to  say,  that  the  true  Ful- 
ness of  the  universe  (or,  as  he 


calls  it,  chap.  ii.  9,  Fulness  of 
the  Godhead)  is  to  be  found, 
not  in  any  angelic  hierarchy 
but  in  Christ  alone. 

2iThis  statement  of  the  infi- 
nite extent  of  the  results  of 
Christ's  redemption  (which 
may  well  fill  us  with  reveren- 
tial awe)  has  been  a  sore  stum- 
bling-block to  many  commenta- 
tors, who  have  devised  various 
(and  some  very  ingenious) 
modes  of  explaining  it  away. 
Into  these  this  is  not  the  place 
to  enter.  It  is  sufficient  to  ob- 
serve that  St.  Paul  is  still  led 
to  set  forth  the  true  greatness 
of  Christ  in  opposition  to  the 
angelolatry  of  the  Colossian 
heretics ;  intimating  that,  far 
from  Christ  being  one  only  of 
the  angelic  hierarchy,  the 
heavenly  hosts  themselves  stood 
in  need  of  His  atonement.  Com- 
pare Heb.  ix.  23. 

"Here  again  is  perhaps  a  ref- 
erence to  the  Gnostic  element 
in  the  Colossian  theosophy.  It 
was  Christ  himself  who  suffered 
death  in  the  body  of  his  flesh  ; 
He  was  perfect  man,  and  not 
(as  the  Docetae  taught)  an  an- 
gelic emanation,  who  withdrew 
from  the  man  Jesus  before  he 
suffered. 


142     THE  LIFE  AND  EPISTLES  OF  ST.  PAL"L. 


24 


25 


26 


27 


28 


29 


the  hope  of  the  Glad-tidings  which  you  heard,  which  has 
been  published  throughout  all  the  earth,23  whereof  I,  Paul, 
was  made  a  ministering  servant. 

And  even  now  I  rejoice  in  the  afflictions 
which  I  bear  for  your24  sake,  and  I  fill  up    misSoS^  to  °rT' 
what  yet   is   lacking   of  the   sufferings25   of    veal  the  Chris- 
Christ  in  my  flesh,  on  behalf  of  His  body,    tian  mystery 
which  is  the  Church;    whereof  I  was  made  a    sii^aUon.^^^ 
servant,    to    minister    in    the     stewardship 
which  God  gave  me  for  you  [Gentiles],  that  I  might  fulfil 
it  by  declaring  the  Word  of  God,  the  mystery  which  has  been 
hid  for  ages  and  generations,26   but  has  now  been  shown 
openly  to  His  saints;    to  whom  God  willed  to  manifest  how 
rich,  among  the  Gentiles,  is  the  glory  of  this  mystery,  whichsr 
is  Christ  in  you  the  hope  of  glory. 

Him,  therefore,  I  proclaim,  warning  every  man,  and  teach- 
ing every  man,  in  all  wisdon} ;  'that  I  may  bring  every  man 
into  His  presence  full  grown  in  Christ.28  And  to  this  end  I 
labor  in  earnest  conflict,  according  to  His  working  which 
works  in  me  with  mighty  power. 

For  I  would  have  you  know  how  great29  a    „ 
conflict  I  sustain  for  you,  and  for  those  at    they^  may  *g?ow 
Laodicea,  and  for  allso  who  have  not  seen   in  true  wisdom ; 


23Literally,  throughout  all  the 
creation  under  the  sky,  which 
is  exactly  equivalent  to  through- 
out all  the  earth.  St.  Paul  of 
course  speaks  here  hyperboli- 
cally,  meaning  the  teaching 
which  you  heard  from  Epaph- 
rus  is  the  same  xohich  has  been 
published  universally  by  the 
Apostles. 

2*St.  Paul's  sufferings  were 
caused  by  his  zeal  on  behalf  of 
the  Gentile  converts. 

25Compare  2  Cor.  i.  5.  "The 
sufferings  of  Christ  have  come 
upon  me  above  measure;"  and 
also  Acts  ix.  4,  "Why  perse- 
cutest  thou  me?"  St,  Paul 
doubtless  recollected  those 
words  when  he  called  his  suf- 
ferings "the  sufferings  of  Christ 
in  his  flesh." 

2«Literally,  from  (i.  e.  since) 
the  ages  and  the  generations, 
meaning,  from  the  remotest 
times,  with  special  reference  to 
the  times  of  the  Mosaic  Dispen- 
sation. Compare  Rom.  xvi.  25, 
and  Titus  i.  2. 

"The  best  MSS.  are  here  di- 


vided so  as  to  leave  it  doubtful 
whether  the  relative  belongs  to 
mystery  or  riches;  in  either 
case  the  sense  is  the  same,  the 
riches  are  the  rich  abundance 
contained  in  the  mystery. 

^^Jesus  is  omitted  here  in  the 
best  MSS.  Perfect  denotes 
grown  to  the  ripeness  of  ma- 
turity. 

28Alluding  to  what  has  just 
preceded, 

30Viz,  all  Christians.  By  the 
plain  natural  sense  of  this  pas- 
sage, the  Colossians  are  classed 
among  those  personally  un- 
known to  St,  Paul.  For  the 
"they"  of  verse  2  comprehends 
and  binds  together  the  Colos- 
sians, and  the  Laodiceans,  with 
the  "all  who,"  &,  This  view  is 
confirmed  by  i.  4  (where  Paul 
had  heard  of,  not  witnessed, 
their  faith),  by  i.  7  (where 
Epaphras  is  described  as  their 
founder),  and  by  i.  8  (where 
their  love  for  Paul  has  been  de- 
clared to  him  by  Epaphras, 
not  personally  known  by  him- 
self). 


EPISTLE  TO  THE  COLOSSIANS. 


143 


my  face  in  the  flesh;  that  their  hearts  may  be  comforted, 
and  that  they  may  be  knit  together  in  love,  and  may  gain  in 
all  its  richness  the  full  assurance  of  understanding  ;3i  truly 
to  know  the  mystery  of  God,32  wherein  are  all  the  treasures  of 
wisdom  and  of  knowledges-'J  hidden. 

I  say  this,  lest  any  man  should  mislead  you 
and  warns  them  -with  enticing  words.  For  though  I  am  ab- 
Xo^would  ^^  sent  from  you  in  the  flesh,  yet  1  am  present 
mislead  them,  with  you  in  the  spirit,  rejoicing  when  1  be- 
hold your  good  order,  and  the  firmness  of 
your  faith  in  Christ.  As,  therefore,  you  first  received  Christ 
Jesus  the  Lord,  so  walk  in  Him;  having  in  Him  your  root, 
and  in  Him  the  foundation  whereon  you  are  continually^* 
built  up ;  persevering  steadfastly  in  your  faith,  as  you  were 
taught;  and  abounding35  in  thanksgiving. 
by  a  system  of  Beware3«  lest  there  be  any  man  who  leads 
misnamed  phil-    you  captive37  by  his  pliilosophy,  which  is  a 


•^Compare  "spiritual  under- 
standing" (i.  9). 

32The  reading  of  the  MSS. 
here  is  very  doubtful.  The 
reading  we  have  adopted  is  that 
of  Tischendorf's  2d  edition. 

33St.  Paul  here  alludes,  as 
we  see  from  the  next  verse,  to 
those  who  (like  the  Colossian 
false  teachers)  professed  to  be 
in  possession  of  a  higher  Gno^ 
sis.  In  opposition  to  them,  he 
asserts  that  the  depths  of  Gnosis 
are  to  be  found  only  in  the 
"Mystery  of  God,"  viz.  the  Gos- 
pel, or  (as  he  defines  it  above) 
"Christ  in  you." 

3*0bserve  the  present  tense, 
and  compare  1  Cor.  iii.  10. 

35"Therein"  is  omitted  here, 
as  in  Tischendorf's  text. 

3^The  following  paraphrase 
of  this  part  of  the  Epistle  is 
given  by  Neander  : — "How  can 
you  still  fear  evil  spirits,  when 
the  Father  himself  has  deliver- 
ed you  from  the  kingdom  of 
darkness,  and  transplanted  you 
into  the  kingdom  of  his  dear 
Son,  who  has  victoriously  as- 
cended to  heaven  to  share  the 
divine  might  of  his  Father,  with 
whom  he  now  works  in  man  ; 
when,  moreover,  he  by  his  suf- 
ferings has  united  you  with  the 
Father,  and  freed  you  from  the 
dominion  of  all  the  powers  of 
darkness,  whom  he  exhibits  (as 


it  were)  as  captives  in  his  tri- 
umphal pomp,  and  shows  their 
impotence  to  harm  his  kingdom 
established  among  men?  How 
can  you  still  let  the  doubts 
and  fears  of  your  conscience 
bring  you  into  slavery  to  su- 
perstition, when  Christ  has 
nailed  to  his  cross  and  blotted 
out  the  record  of  guilt  which 
testified  against  you  in  your 
conscience,  and  has  assured  to 
you  the  forgiveness  of  all  your 
sins?  Again,  how  can  you  fear 
to  be  polluted  by  outward 
things,  how  can  you  suffer  your- 
selves to  be  in  captivity  to  out- 
ward ordinances,  when  you 
have  died  with  Christ  to  all 
earthly  things,  and  are  risen 
with  Christ,  and  live  (accord- 
ing to  your  true,  inward  life) 
with  Christ  in  heaven?  Your 
faith  must  be  fixed  on  things 
above,  where  Christ  is,  at  the 
right  hand  of  God.  Your  life  is 
hid  with  Christ  in  God,  and  be- 
longs no  more  to  earth." 

^"Literally,  who  drags  you 
away  as  his  spoil.  The  peculiar 
form  of  expression  employed 
(similar  to  "there  are  some 
that  trouble  you,"  Gal.  i.  7) 
shows  that  St.  Paul  alludes  to 
some  particular  individual  at 
Colossae,  who  professed  to  teach 
a  "Philosophy." 


144       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
ii. 

vain  deceit,  following  the  tradition  of  men,38    ^^^^^y.  ^^^^^ 
the  outward  lessonssa  of  childhood,  not  the    depreciates 
9     teaching  of  Christ.     For  in  Him  dwells  all    Christ, 

10  the  Fulness^o  of  the  Godhead  in  bodily  form,  and  in  Hlm*i 
you  have  your  fulness ;    for  He  is  the  head  of  all  the  Princi- 

11  palities  and  Powers.  In  Him,  also,  you  were  circumcised 
with  a  circumcision  not  made  by  hands,  even  the  offcasting 
of  the42  whole  body  of  the  flesh,  the  circumcision  of  Christ ; 

12  for  with  Him  you  were  buried  in  your  baptism,  wherein 
also  you  were  made  partakers  of  His  resurrection,  through 
the  faith  wrought  in  you  by  God,  who  raised  Him  from  the 

13  dead;  and  you  also,  when  you  were  dead  in  the  transgres- 
sions and  uncircumcision  of  your  flesh,  God  raised  to  share 

14  His  life.  For  He  forgave  us*3  all  our  transgressions,  and 
blotted  out  the  Writing  against  us  which  opposed  us  with 
its  decrees,**  having  taken  it  out  of  our  way,  and  nailed  it 

15  to  the  cross.  And  He  disarmed  the  Principalities  and  the 
Pow^ers*^  [which  fought  against  Him],  and  put  them  to 
open  shame,  leading  them  captive  in  the  triumph  of  Christ.^^ 

16  Therefore,  suffer  not  any  man  to  condemn 

you  for  what  you  eat  or  drink,47  nor  in  re-    and  unites 
spect  of  feast-days,  or  new  moons,*^  or  sab-    Jewish  observ- 

17  baths;    for  these  are  a  shadow  of  things  to    angltwJfship 

18  come,  but  the  body  is  Christ's.     Let  no  man    and   ascetism. 
succeed  in  his  wishes  to  defraud  you  of  your 

prize,  persuading  you  to  self-humiliation,^^  and  worship  of 

38"The  tradition   of  man"  is  **The  parallel  passage  (Eph. 

applied  to  the  Rabbinical  theol-  ii.    15)    is   more   explicit,    "the 

ogy    (Mark  vii.  8).  law  of  enacted  ordinances." 

3»"Elements    of     the    world'  ^^cf.    Eph.   vi.    12 ;     and   see 

(cf.    Gal.    iv.    3)    referring    to  Neander's     paraphrase     quoted 

the    Jewish    ordinances,    as    "a  above. 

shadow  of  things  to  come"   (v.  *8"In  Him,"  i.  e.  "Christ,"  the 

17).  subject  being  "God."     For  the 

if'See  note  on  i.  19.  metaphor,    compare    2    Cor.    ii. 

*H.    e.    by    union    with    Him  14. 

alone,   you  can   partake  of  the  *^Compare  Rom.  xiv.  1-17. 

Pleroma   of   the    Godhead,    and  ^^The  same  three  Mosaic  ob- 

not    (as    the    Gnostics    taught)  servances  are  joined  together,  1 

by    initiation    into    an    esoteric  Chron.  xxiii.  31.     Compare  also 

system    of   theosophy,   whereby  Gal.  iv.  10. 

men  might  attain  to  closer  con-  *^Let    no     man,     though     he 

nection  with  some  of  the  "Prin-  wishes  it;    this  seems  the  most 

cipalities   and    Powers"   of   the  natural  explanation  of  this  dif- 

angelic  hierarchy.  ficult    expression ;     it    is    that 

«The  casting-off,   not   (as  in  adopted  by  Theodoret  and  Theo- 

outward     circumcision)     of     a  phylact.     We  observe  again  the 

part,  but  of  the  whole  body  of  reference    to    some    individual 

the  flesh,  the  whole  carnal  na-  false  teacher, 

ture.     Of  the  sins  in  the  T.  R.  soprom    the    combination    of 

is  an  interpolation.  this    with    "chastening    of    the 

*s"Us"  is  the  reading  of  the  body,"  in. verse  23,  it  seems  to 

best  MSS.  mean   an  exaggerated  self-hu- 


EPISTLE  TO  THE  COLOSSIANS. 


145 


the  angels,5i  intruding^s  rashly  into  things  which  he  has  not 
seen,  putfed  up  by  his  fleshly  mind,  and  not  holding  fast  the 
Head,  from  whom^'S  the  whole  body,  by  the  joints  which  bind 
it,  draws  full  supplies^*  for  all  its  needs,  and  is  knit  together, 
and  increases  in  godly  growth. 

If,  then,fi5  when  you  died  with  Christ,  you  put  away  the 
childish  lessons  of  outward  things,  why,  as  though  you  still 
lived  in  outward  things,  do  you  submit  yourselves  to  decrees 
(*4iold5o  not,  taste  not,  touch  not"— forbidding  the  use  of  21,  22 
things  which  are  all  made  to  'be  consumed  in  the  using)  ^7 
founded  on  the  precepts  and  doctrines  of  men?  For  these 
precepts,  though  they  have  a  show  of  wisdom,  in  a  self- 
chosen  worship,  and  in  humiliation,  and  chastening  of  the 
body,  are  of  no  value  to  check^s  the  indulgence  of  fleshly 
passions. 


19 


20 


23 


miliation,  like  that  which  has 
often  been  joined  with  ascetic 
practices,  and  has  shown  itself 
by  the  devotee  wearing  rags, 
exposing  himself  to  insult,  liv- 
ing by  beggary,  &c. 

"Mr.  Hartley  mentions  a  fact 
in  the  later  Christian  history  of 
Colossae  which  is  at  least  curi- 
ous when  considered  in  connec- 
tion with  St.  Paul's  warning 
concerning  angels,  and  the 
statement  of  Herodotus  regard- 
ing the  river  Lycus.  The  mod- 
ern Greeks  have  a  legend  to 
this  effect : — "An  overwhelming 
inundation  threatened  to  de- 
stroy the  Christian  population 
of  that  city.  They  were  fleeing 
before  it  in  the  utmost  conster- 
nation, and  imploring  superior 
succor  for  their  deliverance.  At 
this  critical  moment,  the  Arch- 
angel Michael  descended  from 
heaven,  opened  the  chasm  in  the 
earth  to  xohich  they  still  point, 
and  at  this  opening  the  waters 
of  the  inundation  were  swallow- 
ed up  and  the  multitude  was 
saved."  (Res.  in  Greece,  p.  52.) 
A  church  in  honor  of  the  arch- 
angel was  built  at  the  entrance 
of  the  chasm.  A  council  held 
at  the  neighboring  town  of  Lao- 
dicea,  in  the  4th  century,  con- 
demned this  Angel  worship ; 
and  Theodoret  speaks  of  it  as 
existing  in  the  same  region. 

t^^We    join     vainly     (rashly) 
with  what  precedes. 

^From  .   whom,     not      from 
which,  as  in  A.  V. 


"Literally,  furnished  with  all 
things  necessary  to  its  support. 

^'^The  reference  is  to  verse 
12.  The  literal  translation  is, 
if  you  died  with  Christ,  putting 
away,  dc. 

'^^Hold  is  distinguished  from 
touch,  the  former  conveying 
(according  to  its  original  sense) 
the  notion  of  close  contact  and 
retention,  the  latter  of  only 
momentary  contact;  compare  1 
Cor.  vii.  1,  and  also  John  xx. 
17,  where  the  words  should 
probably  be  translated  "hold 
me  not,"  or  "cling  not  to  me.'* 

5^This  appears  to  be  the  best 
view  of  this  very  difficult  pas- 
sage, on  a  comparison  with  1 
Cor.  vi.  13,  and  with  St.  Paul's 
general  use  of  this  verb. 

^^Literally  this  is,  in  refer- 
ence to  the  indulgence  of  the 
flesh.  The  difficulty  of  this 
verse  is  well  known.  The  in- 
terpretation, which  leaves  the 
verse  a  mere  statement  of  the 
favorable  side  of  this  Collos- 
sian  asceticism,  unbalanced  by 
any  contrary  conclusion,  and 
with  nothing  to  answer  to  "hav- 
ing a  show,"  &c.,  appears  very 
untenable.  We  consider  "in  no 
honor"  here  to  be  used  as  "of 
no  value."  See  Acts  xx.  24, 
Rev.  xvii.  4,  Since  the  first  edi- 
tion of  this  word  was  published, 
we  have  ascertained  that  the 
view  above  taken  of  this  verse 
was  proposed  by  Archbishop 
Sumner  (Practical  Expos,  in 
loco),  who  interprets  it,  "These 


Ul. 

1 


10 


11 


12 


146       THE  LIFE  AND  EPISTLES  OE  ST.  PAUL. 

If,  then,59  you  were  partakers  of  Christ's  Exhortation  to 
resurrection,  seek  those  things  which  are  heavenward 
above,  where  Christ  abides^o  seated  on  the  affections, 
right  hand  of  God.  Set  your  heart  on  things  above,  not  on 
things  earthly;  for  ye  are  dead,6i  and  your  life  is  hid  with 
Christ  in  God.  When  Christ,  who  is  our  life,  shall  be  made 
manifest,  then  shall  ye  also  be  made  manifest62  with  Him 
in  glory. 

Give,  therefore,  unto   death  your  earthly    ^     .^g^ 
members;    fornication,  uncleanness,63  shame-    Heathen  im- 
ful  appetites,  unnatural  desires,  and  the  lust    purity  and 
of  concupiscence^*   which  is  idolatry.     For    °^^®^  ^^^®^- 
these  things  bring  the  wrath  of  God  upon  the  children  of 
disobedience  among  whom  you  also  walked  in  former  times, 
when  you  lived  therein,   but  now,  with  us,65  you  likewise 
must    renounce    them   all.     Anger,   passion, 
and  malice  must  be  cast  away,  evil-speak-    fj^pu^on^JJ^e 
ing  and  reviling  put  out  of  your  mouth.    Lie    christian 
not   one   to   another,   butes   put   off   the    old    character  in 
man  with  his  deeds,  and  put  on  the  newer    f^J^^^y^^^^';'''^ 
man,  who  grows  continually  to  a  more  per- 
fect knowledge  and  likeness  of  his  Creator.ss    Wherein  there 
is    not    ''Greek   and   Jew,"    "circumcision    and    uncircum- 
eision,"  ''barbarian,''  "Scythian,"  "bondsman,"  "free- 
man ;  "    but  Christ  is  all,  and  in  all.     Therefore,  as  God 's 


things  are  of  little  honor  or 
value  against  the  fulness  of  the 
flesh,  the  motions  of  sin  in  the 
members;"  and  quotes  the 
LXX.  in  illustration. 

59The  reference  is  to  ii.  12. 

fi^Stronger  than  "is  seated." 

"iLiterally,  you  have  died; 
for  the  aorist  must  here  be  used 
for  a  perfect,  since  it  is  cou- 
pled with  a  perfect  following. 

62So  also  in  Rom.  viii.  19  the 
coming  of  Christ  in  glory  is 
identified  with  the  manifesta- 
tion of  the  sons  of  God.  St. 
Paul  declares,  that  the  real  na- 
ture and  glory  of  Christ's  peo- 
ple (which  is  now  hidden)  will 
be  manifested  to  all  mankind 
when  Christ  shall  come  again, 
and  force  the  world  to  recog- 
nize Him,  by  an  open  display 
of  His  majesty.  The  Authoriz- 
ed Version,  though  so  beautiful 
in  this  passage  that  it  is  im- 
possible to  deviate  from  it  with- 
out regret,  yet  does  not  ade- 
quately represent  the  original. 


^Viz.  of  word  as  well  as  deed. 

^Liist  of  concupiscence, 
whence  the  beforenamed  special 
sins  spring,  as  branches  from 
the  root.  For  the  meaning  of 
the  original  word,  see  note  on 
1  Cor.  V.  11.  Lust  is  called 
idolatry,  either  because  impur- 
ity was  so  closely  connected 
with  the  Heathen  idol-worship, 
or  because  it  alienates  the  heart 
from  God. 

^^You  also, — you  as  well  as 
other  Christians.  There  should 
be  a  comma  after  v.  7,  and  a 
full  stop  in  the  middle  of  v.  8, 
Then  the  exhortation  beginning 
anger,  &c.,  follows  abruptly,  a 
repetition  of  renounce  being  un- 
derstood from  the  sense. 

«8"Put  off."  The  participle  is 
equivalent  to  the  imperative. 
Compare  "put  on,"  v.  12. 

^^For  this  use  of  new  com- 
pare Heb.  xii.  24. 

6*Literally,  xvho  is  continually 
renewed  [present  participle]  to 
the  attainment  of  a  true  knowl- 


EPISTLE  TO  THE  COLOSSIANS.  147 

iii. 
chosen  people,  holy  and  beloved,  put  on  tenderness  of  heart, 
kindness,  self-liuniiliation,^'^  gentleness,  long-suffering;    for-     13 
bearing  one  another,  and  forgiving  one  another,  if  any  thinks 
himself  aggrieved  by  his  neighbor;    even  as  Christ  forgave 
you,  so  also  do  ye.    And  over  all  the  rest  put  on  the  robe^o     14 
of  love,  which  binds  together  and  completes  the  whole.^i    Let     15 
the  peace  of  Christ^^  rule  in  your  hearts,  to  which  also  you 
were  called  in  one  body:    and  be  thankful  one^s  to  another. 
Let  the  Word  of  Christ  dwell  in  you  richly.     Teach  and  ad-     16 
monish  one  another  in  all  wisdom. 74 

Let  your  singing  be  of  psalms,  and  hymns, 
Festive  meet-  and  spiritual  songSj^Ji  sung  in  thanksgiving, 
be^celeSratld.       with  your  heart,  unto76  God.    And  whatsoever     17 

you  do,  in  word  or  deed,  do  all  in  the  name 
of  the  Lord  Jesus,  giving  thanks  to  God  our  Father  through 
Him. 

Wives,  submit  yourselves  to  your  husbands,     18 
Exhortation  .^.  •     ^^  •      .u     -r      j 

to  the  fulfil-         ^^^}  1^  nt  m  tne  i^ora.       _  ,    ,     ,       ,     ,^ 

ment  of  the  Husbands,  love  your  wives,  and  deal  not     19 

duties  of  do-        harshly  with  them. 

mestic  life.  Children,  obey  your  parents  in  all  things;     20 

for  this  is  acceptable  in  the  Lord.77 

Fathers,  vex  not  your  children,  lest  their  spirit  should  be     21 
broken. 

Of  slaves  and  Bondsmen,  obey  in  all  things  your  earthly     22 

masters.  masters ;    not  in  eye-service,  as  men  pleasers. 


edge  according  to  the  likeness  ciples  are  used  imperatively,  as 

of  his  Creator.  in  Rom.  xii.  9-16. 

^It  is  remarkable  that  the  'SThe  reading  adopted  is 
very  same  quality  which  is  con-  Tischendorf's,  a  stop  being  put 
demned  in  the  false  teachers  is  after  the  preceding.  St.  Paul 
here  enjoined;  showing  that  it  appears  to  intend  (as  in  Eph, 
was  not  their  self-humiliation  v.  18,  19,  which  throws  light 
which  was  condemned,  but  their  on  the  present  passage)  to  con- 
exaggerated  way  of  showing  it,  trast  the  songs  which  the  Chris- 
and  the  false  system  on  which  tians  were  to  employ  at  their 
it  was  ingrafted.  meetings  with  those  impure  or 

''"Above   all   in   the    sense   of  bacchanalian  strains  which  they 

over  all.     See  Eph.  vi.  16.  formerly  sang  at  their  heathen 

"Literally,  which  is  the  bond  revels.     It  should  be  remember- 

of  completeness.  ed  that  singing  always  formed 

"The  great  majority  of  MSS.  a  part  of  the  entertainment  at 

read  Christ.  the    banquets     of    the    Greeks. 

73This  is  most  naturally  un-  Compare  also  James  v.  13,  "Is 

derstood    of    gratitude   towards  any  man  merry?     Let  him  sing 

one  another,   especially   as   the  psalms."     For  the  "Thanksgiv- 

context  treats  of  their  love  to-  ing"  see  1  Cor.  x.  30,  where  the 

wards  their  brethren  ;    for  in-  same  word  is  used, 

gratitude  destroys  mutual  love.  '"^Gnd   is   the  reading  of   the 

''^The  punctuation  here  adopt-  best  MSS. 

ed    connects    "in    all    wisdom"  ""Acceptable  in  the  Lord"  is 

with  what  follows.     The  parti-  the  reading  of  the  MSS. 


148      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


23  but  in  singleness  of  heart,  fearing  the  Lordjs  And  whatso- 
ever  you  do,  do  it  heartily,  as  for  the  Lord,  and  not  for  men; 

24  knowing  that  from  the  Lord  you  will  receive  the  reward,  of 
the  inheritance;    for  you  are  the  bondsmen  of  Christ,  our 

25  Lord  and  Master.79  But  he  who  wrongs  another  will  be 
requited  for  the  wrong  which  he  has  done,  and  [in  that  judg- 
ment] there  is  no  respect  of  persons.so 

v.l  Masters,  deal  rightly  and  justly  with  your  bondsmen, 
knowing  that  you  also  have  a  Master  m  heaven. 

2  Persevere  in  prayer,  and  join  thanksgiving 

3  with  your  watchfulness  therein;     and  pray    fj^ir  players, 
for  me  likewise,  that  God  would  open  to  me 

a  door  of  entrancesi  for  His  Word,  that  1  may  declare  the 
mystery  of  Christ,82  which  is  the  very  cause  of  my  impns- 

4  onment;  pray  for  me  that  I  may  declare  it  openly,  as  I 
ought  to  speak. 

5  Conduct  yourselves  with  wisdom  towards    conduct  to- 
those  without  the  Church,83  and  forestall  op-    J^^^rds  un- 

6  portunity.8*      Let    your    speech   be    always    °«  • 
gracious,  with  a  seasoning  of  salt,85  understanding  how  to 
give  to  every  man  a  fitting  answer. 

7  All  that  concerns  me  will  be  made  known    Mission  of 
to  you  by  Tychicus,  my  beloved  brother  and    Tychicus  and 
faithful  servant  and  fellow-bondsman  in  the    ^nesimus. 

8  Lord,  whom  I  have  sent  to  you  for  this  very  end,  that  he 

9  might  learn  your  state,  and  comfort  your  hearts;  with  Ones- 
imus,  the  faithful  and  beloved  brother,  your  fellow-country- 
man;  they  will  tell  you  all  which  has  happened  here. 

10  Aristarchus,    my    fellow-prisoner,    salutes 

you,  and  Marcus,  the  cousinse  of  Barnabas,  gj«,^^i?g,^[r 
concerning  whom   you  received  instructions    Rome. 

11  (if  he  come  to  you,  receive  him),  and  Jesus 

surnamed  Justus.  Of  the  circumcisions?  these  only  are  my 
fellow-laborers  for  the  kingdom  of  God,  who  have  been  a 
comfort  to  me. 

78<'The  Lord"  is  the  reading  tion.     Like   the  English   fore- 

of  the  MSS  stall,  the  verb  means  to  buy  up 

T9The     correlative     meanings  an  article  out  of  the  market  m 

of  Lord   (Master)   and  Servant  order  to  make  the  largest  pos- 

( Slave)  give  a  force  to  this  in  sible  profit  from  it. 

G?eek!   which    cannot   be   fully  «=i.    ^;, /|;^^  JrrifTeTiilous 

-^.rr^li^efairmasters  are  s^K^r^  a^d  ^.^s  M- 

^Se^above   i   2?:  meaning  of   cousin   (not  neph- 

«3Compa?I    1    Thess.    iv.    12  e«;)  both  in  classical  and  H^elle- 

ar>f\  1  Pnr   V    12  nistic  Greek. 
^This  Is  the  literal  transla-  «^We   adopt  the   punctuatioa 


EPISTLE  TO  THE  COLOSSIANS.  149 

iv. 

Epaphras  your  fellow-countryman  salutes  you;    a  bonds-     12 
man  of  Christ,  who  is  ever  contending  on  your  behalf  in  his 
prayers,  that  in  ripeness  of  understanding,  and  full  assurance 
of  belief ,88  you  may  abide  steadfast  in  all  the  will  of  God;     13 
for  I  bear  him  witness  that  he  is  filled  with  zealsa  for  you, 
and  for  those  in  Laodicea  and  Hierapolis. 

Luke,  the  beloved  physician,  and  Demas,  salute  you.  14 

Salute    the    brethren    in    Laodicea,    and     15 
Messages  to  Nymphas,  with  the  Church  at  his  house.    And     16 

LaodTceTn^''^      when  this  letter  has  been  read  among  you. 
Christians.  provide  that  it  be  read  also  in  the  Church  of 

the  Laodiceans,  and  that  you  also  read  the 
letter  from  Laodicea.    And  say  to  Archippus,  "Take  heed  to     17 
the  ministration  which  thou  hast  received  in  the  Lord's  serv- 
ice, that  thou  fulfil  it. ' ' 

Autograph  "^^^  salutation  of  me,  Paul,  with  my  own     18 

salutation  and     hand.      Remember  my   chains.^o     Grace   be 
benedictiop.  -^jth  you.9i 

of  Lachmann  and  Meyer.  Lit-  toil  here,  it  will  not  materially 
erally,  these,  who  are  of  the  alter  the  sense, 
circumcision,  are  alone  fellow-  »0We  have  before  remarked 
workers;  i.  e.  alone  among  that  the  right  hand,  with  which 
those  of  the  circumcision ;  for  he  wrote  these  words,  was  fas- 
other  fellow-workers  are  men-  tened  by  a  chain  to  the  left 
tioned  below.  hand  of  the  soldier  who  was  on 

«»We    adopt    Lachmann    and  guard  over  him. 

Tischendorf's  reading.     For  the  »iThe  Amen   (as  usual)    was 

meaning  of  the  word,  see  Rom.  added    by   the   copyists,   and   is 

iv.  21.  absent  from  the  best  MSS. 

«>If,  with  some  MSS.,  we  read 


THE  EPISTLE  TO  THE  EPHESIANS  (SO  CALLED ).i 

i.  1         PAUL,  an  Apostle  of  Jesus  Christ,  by  the 

will  of  God,  To  THE  SAINTS2  WHO  ARE   [iN    Salutation. 
Laodicea],3  and  who  have  faith  in  Christ  Jesus. 

2  Grace  be  to  you  and  peace,  from  God  our  Father,  aad  from 
our  Lord  Jesus  Christ. 

3  Blessed  be  God,  the  Father  of  our  Lord    Thanksgiving 
Jesus  Christ,  who  has   given  us*  in  Christ    ^""d  kn'J)^?dge'' 

4  all  spiritual  blessings  in  the  heavens.^    Even    of  the  Chris- 


^It  is  assumed  that  this  Epis- 
tle was  contemporary  with  that 
to  the  Colossians,  which  is 
stated  in  the  Epistle*  itself 
(vi.  21;  compare  Col.  iv.  7). 
We  may  here  shortly  notice  the 
arguments  which  have  been  ad- 
vanced by  some  German  crit- 
ics for  rejecting  the  Epistle  al- 
together as  a  forgery..  Their 
objections  against  its  authen- 
ticity are  principally  the  fol- 
lowing. First,  the  difficulties 
respecting  its  destination,  which 
have  been  already  noticed. 
Secondly,  The  want  of  origi- 
nality in  its  matter,  the  sub- 
stance of  its  contents  being 
found  also  in  the  Colossians, 
or  others  of  St.  Paul's  Epis- 
tles. This  phenomenon  is  well 
explained  by  Paley  (Horce 
Paulince).  Thirdly,  Certain 
portions  of  the  doctrinal  con- 
tents are  thought  to  indicate  a 
later  origin,  e.  g.  the  Demon- 
ology  (ii.  2,  andvi.  12).  Fourth- 
ly, Some  portions  of  the  style 
are  considered  un-Pauline. 
Fifthly,  Several  words  are  used 
in  a  sense  different  from  that 
which  they  bear  in  St.  Paul's 
other  writings.  These  three 
last  classes  of  difficulties  we 
cannot  pretend  fully  to  explain, 
nor  is  this  the  place  for  their 
discussion ;  but  as  a  general 
answer  to  them  we  may  re- 
mark :  First,  That  if  we=had  a 
fuller  knowledge  of  the  persons 
to  whom,  and  especially  of  the 
amanuensis  by  whom,  the  letter 

150 


was  written,  they  would  proba- 
bly vanish.  Secondly,  That  no 
objector  has  yet  suggested  a 
satisfactory  explanation  of  the 
origin  of  the  Epistle,  if  it  were 
a  forgery  ;  no  motive  for  forg- 
ery can  be  detected  in  it ;  it 
contains  no  attack  on  post- 
apostolic  forms  of  heresy,  no 
indication  of  a  later  develop- 
ment of  church  government. 
'The  very  want  of  originality 
alleged  against  it  would  not 
leave  any  motive  for  its  forg- 
ery. Thirdly,  It  was  unani- 
mously received  as  St.  Paul's 
Epistle  by  the  early  church,  and 
is  quoted  by  Polycarp  and 
Irenasus ;  and,  as  appears  by 
the  lately  discovered  work  of 
Hippolytus  against  heresies 
(which  has  appeared  since  this 
was  first  published),  it  is  also 
quoted  most  distinctly  by  Val- 
entinus  (about  120  a.  d.),  who 
cites  Eph.  iii.  14,  16,  17,  and 
18,  verbatim. 

2For  the  translation  here,  see 
note  on  1  Cor.  i.  2. 

^See  the  preceding  remarks. 

*"Us"  (here)  includes  both 
the  writer  and  (apparently) 
the  other  Apostles ;  while  "you 
likewise"  (v.  13)  addresses  the 
readers  as  distinguished  from 
the  writer. 

^Literally,  in  the  heavenly 
places.  This  expression  is  pe- 
culiar to  the  present  Epistle,  in 
which  it  occurs  five  times. 


EPISTLE  TO  THE  EPHESIANS  (SO  CALLED).  151 


tian  mystery        ^^  He  chose  us  in  Him,  before  the  founda- 
glven  to  the  tion  of  the  world,  that  we  should  be  holy  and 

Apostles.  spotless  in  His  sight.     For  in  His  loves  He       5 

predestined  us  to  be  adopted  among  His  children  through 
Jesus   Christ,  according  to  the  good  pleasure  of  His  will,       6 
that  we  might  praise  and  glorify  His  grace,  wherewith  He 
favored?  us  in  His  beloved.     For  in  Him  we  have  our  re-       7 
demption  through  His  blood,  even  the  forgiveness  of  our 
sins,  in  the  richness  of  His  grace,^  which  He  bestowed  upon       8 
us  above  measure;   and  He  made  knowns  to  us,  in  the  fulness 
of  wisdom  and  understanding,  the  mystery  of  His  will,  ac-       9 
cording  to   His  good  pleasure,  which   He  had  purposed  in 
Himself,  to  fulfil,  that  it  should  be  dispensedio  in  the  fulness     10 
of  time;ii    to  make  all  things  onei2  in  Christ  as  head,  yea, 
both  things  in  heaven  and  things  on  earth  in  Him ;    in  whom     11 
we  also  receive  the  portion  of  our  lot,i3  having  been  pre- 
destined thereto  according  to  His  purpose,  whose  working 
makes  all  fulfil  the  counsel  of  His  own  will;    that  unto  His     12 
praise  and  gloryi*  we  might  live,  who  have  hoped  in  Christ 
beforei5  you. 

And   you,  likewise,  have   hoped  in   Him,     13 
since  you  heard  the  message  of  the  truth,  the 
Glad-tidings  of  your  salvation;    and  you  be- 
lieved in  Him,  and  received  His  seal,  the  holy 
Spirit  of  promise;    who  is  ani6  earnest  of     14 


Thanks  for 
their  conver- 
sion and 
prayer  for 
their  enlight 
enment. 


'We  join  "in  love"  with  v,  5. 

'The  verbal  connection  would 
be  more  literally  given  thus : 
His  favor  wherewith  He  favor- 
ed ns. 

^Comma  at  the  end  of  verse 
7,  colon  in  the  middle  of  v.  8, 
and  no  stop  at  the  end  of  v.  8, 
taking  the  verb  transitively. 

»This  is  referred  to  in  iii.  3. 
Compare  "made  known  to  us 
the  mystery,  &c.,"  with  "made 
known  to  me  the  mystery," 
which  proves  "us"  here  to  cor- 
respond with  "me"  there. 

^''Dispensation.  According  to 
most  interpreters  this  expres- 
sion is  used  in  this  Epistle  in 
the  sense  of  adjustment,  or 
preparation ;  but  as  the  mean- 
ing it  bears  elsewhere  in  St. 
Paul's  writings  (viz.  the  office 
of  a  steward  in  dispensing  his 
master's  goods :  see  1  Cor.  ix. 
17,  and  cf.  Col.  1.  25)  gives  a 
very  intelligible  sense  to  the 
passages  in  this  Epistle,  it 
seems  needless  to  depart  from 


it.  The  meaning  of  the  present 
passage  is  best  illustrated  by 
iii,  2,  3. 

i^Literally,  for  a  dispensation 
[of  it]  which  belongs  to  the 
fulness  of  time. 

i^Literally,  to  unite  all  things 
under  one  head,  in  union  with 
Christ :  so  Chrysostom  explains 
it.  For  the  doctrine  compare 
1  Cor.  XV.  24. 

^^Literally,  were  portioned 
with  our  lot. 

"The  original  may  be  con- 
sidered as  a  Hebraism  ;  literal- 
ly, that  we  should  be  for  the 
glory-praise  of  Him;  compare 
verse  6. 

^^This  might  mean,  as  somei 
take  it,  to  look  forioard  with 
hope:  but  the  other  meaning 
appears  most  obvious,  and  best 
suits  the  context.  Compare 
"went  before  to  ship,"  Acts  xx. 
13. 

^"Compare  Rom,  viii.  23  ;  and 
note  on  1  Cor.  1.  22. 


152       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
i. 

our  inheritance,  given  toi7  redeem  that  which  He  hath  pur- 
chased,! 8  to  the  praise  of  His  glory. 

15  Wherefore  I,  also,  since  I  heard  of  your  faith  in  our  Lord 

16  Jesus,  and  your  love  to  all  the  saints,  give  thanks  for  you 
"without  ceasing,  and  make  mention  of  you  in  my  prayers, 

17  beseeching  the  God.  of  our  Lord  Jesus  Christ,  the  Father  of 
glory,  to  give  you  a  spirit  of  wisdom  and  of  insight,  in  the 

18  knowledge  of  Himself;  the  eyes  of  your  understandingi^ 
being  filled  with  light,  that  you  may  know  what  is  the  hope 
of  His  calling,  and  how  rich  is  the  glory  of  His  inheritance 

19  among  the  saints,  and  how  surpassing  is  the  power  which  He 
has  shown  toward  us  who  believe;     [for  He  has  dealt  with 

20  us]  in  the  strength  of  that  might  wherewith 

He  wrought  in  Christ,  when  He  raised  Him    ^ky ^of^Chrilu" 
from  the  dead;    and  set  Him  on  His  own 

21  right  hand  in  the  heavens,  far  above  everyso  Principality 
and  Power,  and  Might,  and  Domination,  and  every  name  which 
is  named,  not  only  in  this  world,  but  also  in  that  which  is 

22  to  come.     And  "ffe  put  all  things  under  His  feet,' '21  and 

23  gave  Him  to  be  sovereign  head  of  the  Church,  which  is  His 
body;    the22  Fulness   of   Him  who   fills  all 

ii.  1  things  everywhere  with  Himself.  And  you,  awlkened  ^^^^ 
likewise.  He  raised  from  deathss  to  life,  from  Heathen- 
when  you  were  dead  in   transgressions  and    ism  by  God's 

2  sins;     wherein   once   you   walked   according    srace, 

to  the  course  of  this24  world,  and  obeyed  the  Euler  of  the 
Powers  of  the  Air,25  even  the  Spirit  who  is  now  working  in 

3  the  children  of   disobedience;    amongst  whom  we  also,  in 

"Not  until  (A.  v.).  teachers  as  in  Col.  ii.  9,  10.     St. 

"Used  in  the  same  sense  here  Paul  there  asserts,  that  not  the 

as  "the  church  which  He  pur-  angelic    hierarchy,    but    Christ 

chased"     (Acts    xx.    28).     The  himself,  is  the  true  fulness  of 

metaphor  is,  that  the  gift  of  the  the  Godhead;   and  here  that  the 

Holy    Spirit    was    an     earnest  Church  is  the  fulness  of  Christ, 

(that  is,  a  part  payment  in  ad-  that   is,  the  full   manifestation 

vance)    of    the    price    required  of    His    being,    because    pene- 

for  the  full  deliverance  of  those  trated  by   His   life,   and  living 

who  had  been  slaves  of  sin,  but  only  in  Him.     It  should  be  ob- 

now    were    purchased    for    the  served  that  the  Church  is  here 

service  of  God.  spoken    of    so    far    forth    as   it 

"The  majority  of  MSS.  read  corresponds  to  its  ideal, 
"heart,"  which  would  give  the  ^sfjjg  sentence   (in  the  origi- 

less   usual    sense,    the   eyes   of  nal)    is   left   unfinished   in   the 

your  heart.  rapidity   of  dictation  ;    but  the 

2"See  Col.  i.  16,  and  note.  verb  is  easily  supplied  for  the 

»iPs.  viii.   6    (LXX.),   quoted  context. 
in  the  same  Messianic  sense,  1  ^''Compare  2  Cor.  iv.  4,  1  Cor. 

Cor.    XV.    27,    and    Heb.    ii.    8.  i,  20,  &c. 
Compare  also  Ps.  ex.  1.  25In  the  Rabbinical  theology 

22We  see  here  again  the  same  evil  spirits  were  designated  as 

allusion  to  the  technical  use  of  the   "Powers  of  the  Air."     St. 

the    word    Pleroma    by    false  Paul  is  here  again  probably  al- 


EPISTLE  TO  THE  EPHESIANS  (SO  CALLED).  153 

ii. 
times  past,  lived,  all  of  us,  in  fleshly  lusts,  fulfilling  the  de- 
sires of  our  flesh  and  of  our  imagination,  and  were  by  nature 
children  of  wrath,  no  less  than  others.20     But  God,  who  is       4 
rich  in  mercy,  because  of  the  great  love  wherewith  He  loved 
us,  even  when  we  were  dead  in  sin,  called  us  to  share  th^       5 
life  of  Christ  (by  grace  you  are  saved) ;    and  in27  Christ       6 
Jesus  He  raised  us  up  with  Him  from  the  dead,  and  seated 
us  with  Him  in  the  heavens;    that,  in  the  ages  which  are       7 
coming,28  He  might  manifest  the  surpassing  riches  of  His 
grace,  showing  kindness  toward  us  in  Christ  Jesus.     For  by       8 
grace  you  are  saved,  through  faith;    and  that  not  of  your- 
selves, it  is  the  gift  of  God;    not  won  by  works,  lest  any  man       9 
should  boast.    For  we  are  His  workmanship,  created  in  Christ     10 
Jesus  to  do  good  works,  which.  God  has  prepared29  that  we 
should  walk  therein. 

Wherefore  remember  that  you,  who  once     11 
and  incorpo-        were  reckoned  among  carnal  Gentiles,  who 
GkHi's   Israel         ^^®  called  the  Uncircumcision  by  that  which 

calls  itself  the  Circumcision  (a  circumcision 
of  the  flesli,30  made  by  the  hands  of  man) — that  in  those     12 
times  were  shut  out  from  Christ,  aliens  from  the  common- 
wealth of  Israel,  and  strangers  from  the  covenants^i  of  the 
promise,  having  no  hope,  and  without  God  in  the  world.    But     13 
now,  in  Christ  Jesus,  ye,  who  were  once  far  off,  have  been 

brought  near  through  the  blood   of   Christ. 
The  Law  which    For   He  is  our  peace,  who  has  made   both     14 
from'cenUl'el       ^°^'^^  ^"'^  ^^^  broken  down  thess  wall  which 
abolished.  parted  us;    for,  in  His^^  flesh,  He  destroyed     15 

the  ground  of  our  enmity,  the  law  of  enacted 
ordinances;  that  so,  making  peace  between  us,  out  of  both 
He  might  create^s  in  himself  one  new  man ;   and  that,  by  His 

luding  to  the  language  of  those  the  flesh,  not  of  the  spirit, — 

teachers  against  whom  he  wrote  made  by  man's  hands,  not  ty 

to  the  Colossians.  God's. 

20Literally,  the  rest  of  man-  ^^Covenants   of   the   promise, 

kind,   i.    e.   unbelievers.     Com-  Compare  Gal.  iii.  16,  Rom.  ix.  4. 

pare  1  Thess.  iv.  13.  ^Both,   viz.    Jews    and    Gen- 

2'The  meaning  is,  that  Chris-  tiles, 

tians     share     in     their    Lord's  ^sThe  allusion  is  evidently  to 

glorification,     and    dwell     with  that  "balustrade  of  stone"  de- 

Him   in   heaven,    in    so    far   as  scribed     by     Josephus,     which 

they  are  united  with   Him.  separated  the  Court  of  the  Gen- 

2sviz.  the  time  of  Christ's  tiles  from  the  holier  portion  of 
perfect  triumph  over  evil,  al-  the  Temple,  and  which  it  was 
ways  contemplated  in  the  New  death  for  a  Gentile  to  pass. 
Testament  as  near  at  hand.  ^H.  e.  by  His  death  as  ex- 
'  ^i  e..  God,  by  the  laws  of  His  plained  by  the  parallel  pas- 
Providence,  has  prepared  op-  sage,  Col.  i.  22. 
portunities  of  doing  good  for  sscj^risjians  ^j.^  created  in 
every  Christian.  Christ  (see  above,  v.  10),  i.  e. 
*°Meaning    a    circumcision    of  their  union  with  Christ  is  the 


11. 
]G 
17 

18 

19 

20 


21 


22 


154      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

cross,  He  might  reconcile  both,  in  one  body,  unto  God,  hav- 
ing  slain  their  enmity  thereby.     And  when  He  came.   He 
published  the  Glad-tidings  of  peace  to  you  that  were  far  off, 
and  to  them  that  were  near.     For  through  Him  we  both 
have  power  to  approach  the  Father  in  the  f  ellowshipse  of  one 
Spirit.      Now,    therefore,  you   are   no   more   strangers   and 
sojourners,  but  fellow-citizens  of  the  saints, 
and  members  of  God's  household.     You  are    They  are  built 
built  upon  the  foundation  of   the  Apostles    p°e%f^God!°^" 
and    Prophets,   Jesus   Christ    himself    being 
the  chief  corner-stone ;  in  whom  all  the  building,  fitly  framed 
together,  grows  into  a  temple  hallowed  by  the37  indwelling 
of  the  Lord.     And  in  Him,  not  others  only,38  but  you  also, 
are  built  up  together,  to  make  a  house  wherein  God  may 
dwell  by  thess  presence  of  His  Spirit. 

Wherefore  I,  Paul,  who,  for  maintaining 
the  cause  of  you  Gentiles,  am  the  prisoner  of 
Jesus  Christ^o — for^i  I  suppose  that  you 
have  heard  of  the  stewardship  of  God's 
grace,  which  was  given  me  for  you;  and 
how,  iDy  revelation,  was^s  made  known  to  me 
the  mystery  (as  I  have  already  shortly^s  written  to  you;  so 
that,  when  you  read,  you  may  perceive  my  understanding  in 
the  mystery  of  Christ),  which,  in  the  generations  of  old,  was 
not  made  known  to  the  sons  of  men,  as  it  has  now  been  re- 
vealed by  the  indwelling**  of  the  Spirit,  to  His  holy  Apostles 
and  Prophets ;  to  wit,  that  the  Gentiles  are  heirs  of  the  same 
inheritance,  and  members  of  the  same  body,  and  partakers 
of  the*^  same  promise  in  Christ,  by  means  of  the  Glad-tidings. 

And  of  this  Glad-tidings  I  was  made  a  ministering  servant, 
according  to  the  gift  of  the  grace  of  God,  which  was  given 
me  in  the  full  measure  of  His  mighty  working;  to  me,  I  say, 
who  am  less  than  the.  least  of  all  the  saints,  this  grace  was 


The  mystery  ot 
universal   sal- 
vation pro- 
claimed by 
Paul,  a  pris- 
oner for  it. 


essential  condition  of  their 
Christian  existence. 

^^"In  one  spirit."  It  is  some- 
times impossible  to  translate 
such  expressions  accurately, 
except  by  periphrasis. 

37"Holy  in  the  Lord."  See  the 
preceding  note. 

^Wou  as  well  as  others. 

*>Compare  1  Cor.  iii.  16  ;  and 
see  note  1.  "In  the  spirit" 
might,  however,  be  taken  (with 
Olshausen  and  others)  merely 
as  an  antithesis  to  "in  the 
flesh." 

*0The  sentence  is  abruptly 
broken  off  here,  but  carried  on 


again  at  v.  13.  The  whole  pas- 
sage bears  evident  marks  of 
the  rapidity  of  dictation. 

*iLiterally,  if,  as  I  suppose 
you  have  heard  of  the  office 
of  dispensing  (see  note  on  i. 
10)  the  grace  of  God  which  was 
given  me  for  you. 

<2in  the  MSS.  the  verb  is  pas- 
sive. 

"The  reference  is  to  chap.  i. 
9,  10. 

**See  notes  on  verses  18  and 
21  above. 

*5"His"  is  omitted  by  the  best 
MSS. 


EPISTLE  TO  THE  EPHESIANS  (SO  CALLED).  155 

iii. 
given,  to  bear  among  the  Gentiles  the  Glad-tidings  of  the  un- 
searchable riches  of  Christ,  and  to  bring  light  to  all,  that  they       9 
might  behold  what  is  the  stewardship4«  of  the  mystery  which, 
from  the  ages  of  old,  has  been  hid  in  God,  the  maker  of  all 
things; 47   that  now,  by  the  Church,48  the  manifold  wisdom  of     10 
God  might  be  made  known  to  the  Principalities  and  Powers 
in  the  heavens,  according  to  His  eternal  purpose,  which  He     11 
wrought   in   Christ  Jesus  our  Lord;     in  whom  we  can  ap-     12 
proach  without  fear  to  God,  in  trustful  confidence,  through 
faith  in  Him. 

Wherefore  I  pray  that  I  may  not  faint     13 
himseS^and^       under  my  sufferings  for  you,  which  are  your 
them,  that  glory.     For  this  cause  I  bend  my  knees  be-     ]4 

they  ^ay^^^         foj-g  the  Father,49  whose  children^'O  all  are     15 
s  reng    ene  called  in   heaven  and   in   earth,   beseeching     16 

Him,  that,  in  the  richness  of  His  glory.  He  would  grant  you 

strength  by  the  entrance  of  His  Spirit  into 
and   enlight-         your  inner  man,  that   Christ  may  dwell   in     17 

your  hearts  by  faith;    that  having  your  root 
and  your  foundation  in  love,  you  may  be  enabled,  with  all  the     18 
saints,  to  comprehend  the  breadth  and  length,  and  depth  and 
height  thereof;    and  to  know  the  love  of  Christ,  which  pass-     19 
eth  knowledge,5i  that  you  may  be  filled  therewith,  even  to 
the  measure  of 52  the  fulness  of  God.     Now  unto  Him  who  is     20 
Doxoloey  ^^^®  *^  ^^  exceeding  abundantly,  above  all 

that  we  ask  or  think,  in  the  power  of  his 
might  which  works  within  us, — unto  Him,  in  Christ  Jesus,     21 
be  glory  in  the  Church,  even  to  all  the  generations  of  the 
age  of  ages.    Amen. 

"The  best  MSS.  have  stew-  i^OThe  sense  depends  on  a 
ardship,  not  fellowship.  See  paronomasia,  the  word  for 
note  on  i  10.  St.  Paul  display-  "family"  (A.  V.)  meaning  a 
ed  the  nature  of  his  "steward-  race  descended  from  a  corn- 
ship"  by  the  manner  in  which  mon  ancestor.  Compare  Luke 
he  discharged  its  duties.  Com-  ii.  4.  If  fatherhood  had  this 
pare  1  Cor.  ix.  17,  and  2  Cor.  meaning  in  English  (as  it 
iv.  and  v.  might   have   had,    according   to 

*^"By  Jesus  Christ"  is  not  in  the     analogy     of     "a     brother- 

the  best  MSS.  hood"),  the  verse  might  be  lit- 

*H.    e.    by    the    union    of   all  erally     rendered     from     whom 

mankind  in  the  Church.     That  every  fatherhood  in  heaven  and 

which    calls    forth    the   expres-  earth  is  named;    i.  e.  the  very 

sions    of   rapturous   admiration  name    of  fatherhood   refers   us 

here,   and   in   the    similar  pas-  back  to  God   as   the  father   of 

sage  in  Romans  (xi.  33),  is  the  all.    The  A.  V.  is  incorrect,  and 

divine    plan    of    including    all  would  require  the  definite  arti- 

mankind  in  a  universal  redemp-  cle. 

tion.  s^Again  we  observe  an  appar- 

*»The  words  "of  our  Lord  Je-  ent    allusion    to    the    technical 

sus  Christ,"  are  not  in  the  best  employment  of  the  words  Gno- 

MSS.  sis  and  Pleroma. 

^^Vnto,  not  with  (A.  V.). 


156       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


IV 


1  I,   therefore,   the   Lord's  prisoner,   exhort    Exhortation  to 
you  to  walk  Avorthy  of  the  calling  wherewith    unity.    Differ- 

2  you  were   called;     with   all   lowliness,53  and    ent  gifts  and 
gentleness,    and    long-suffering,    forbearing    combin™to 

3  one  another  in  love,  striving  to  maintain  the    build  up  tne 
unity  of  the  Spirit,  bound  together  with  the    Church. 

4  bond  of  peace.     You  are  one  body  and  one  spirit,  even  as 

5  you  were  called  to  share  one  common  hope;    you  have  one 

6  Lord,  you  have  one  faith,  you  have  one  baptism;    you  have 
one   God    and   Father  of   all,   who   is   over   all,   and   works 

7  through  all,  and   dwells  in   all.^*     But  each   one  of  us  re- 
ceived the   gift   of  grace  which  he  possesses  according  to 

8  the  measures^  wherein  it  was  given  by  Christ.     Wherefore 
it  is>'>6  written :    *  *  When  He  went  up  on  high,  He  led  cap- 

9  tivity  captive,  and  gave  gifts  unto  men."     Now  that  word 
"He  went  up,''  what  saith  it,  but  that  He  first  came  down 

10  to  the  earth  below?  Yea,  He  who  came  down  is  the  same 
who  is  gone  up,  far  above  all  the  heavens,  that  He  might 

11  fill  all  things.57  And  He  gave  some  to  be  apostles,  and 
some  prophets,  and  some  evangelists,  and  some -pastors  and 

12  teachers;    for  the  perfecting  of  the  saints,  to  labor^^  in  their 

13  appointed  service,  to  build  up  the  body  of  Christ;  till  we 
all  attain  the  same^o  faith  and  knowledge  of  the  Son  of 
God,  and  reach  the  stature  of  manhood,6i  and  be  of  ripe  age 

14  to  receive  the  fulness  of  Christ; 62  that  we  should  no  longer 
be  children,  tossed  to  and  fro,  and  blown  round  by  every 
shifting  current  of  teaching,  tricked  by  the  sleight  of  men, 

15  and  led  astray  into  the  snarescs  of  the  cunning;  but  that 
we  should  live  in  truth  and  love,  and  should  grow  up  in  every 
part64  to  the  measure  of  His^s  growth,  who  is  our  head,  even 

^See  note  on   Col.   lii.  12.  that  St.  Paul  quoted  from  some 

^You  omitted  in  best  MSS.  o^^J^  reading. 

„_,,  .  .  ,,  ,    a.  "Agam   we  remark  an   allu- 

"^This    verse    as    parallel    to  ^^^^    ^^    the    doctrine     of    the 

Rom.  xii.  6      having  gifts  dif-  pieroma.     Compare  i.  23. 
fering    according   to   the   grace  59The    word    does    not    mean 

which  God  has  given  us.       The  u^^^  ministry"  (A.  V.). 
whole  context  of   the  two  pas-  eoLiterally.  the  oneness  of  the 

sages  also  throws  light  on  both.  ^^^^^^  „„^  o^  ^j^^  knowledge. 

5«Literally,   it  says,  i.   e.  the  ^iLiterally,  a  man  of  mature 

Scripture  says.     The  quotation  age. 

is  from  Ps.  Ixviii.  18,  but  slight-  '  62See  again  note  on  iii.  19. 
ly  altered,  so  as  to  correspond  ^^Literally,  cunningly  toward 

neither    with    the    Hebrew   nor  the  snares  of  misleading  error. 
with  the  Septuagint.     Our  two  ''^"In   every  part."      See  fol-> 

authorized      versions      of      the  lowing  verse. 
Psalms     have     here     departed  ^^To  grow  into  Him  is  to  groiju 

from   the  original,   in  order  to  to  the  standard  of  His  growth. 
follow     the     present     passage ; 
probably    on     the     supposition 


•  EPISTLE  TO  THE  EPHESIANS  (SO-CALLED).  157 

iv. 

Christ.     From  whomoo  the  whole  body  (being  knit  together,     16 
and  compacted  by  all  its  joints)  derives  its  continued  growth 
in  the  working  of  His  bounty,  which  supplies  its  needs,  ac- 
cording to  the  measure  of  each  several  part,  that  it  may  build 
itself  up  in  love. 

This  I  say,  therefore,  and  adjure  you  in     17 
Exhortation  to      the  Lord,  to  live  no  longer  like  other  Gen- 
the  rejection  of    tiles,  whose  minds  are  filled  with  folly,  whose     18 
and\^o^moraf       Understanding  is  darkened,  who  are  estranged 
renewal.  from  the  life  of  God  because  of  the  ignorance 

which  is  in  them,  through  the  blindness  of 
their  hearts;     who,   being  past  feeling,   have   given   them-     19 
selves  over  to  lasciviousness,  to  work  all  uncleanness  in  lust.^^ 
But  you  have  not  so  learned  Christ;    if,  indeed,  you  have  20,  21 
heard  His  voice,  and  been  taught  in  Him,  as  the  truth  is  in 
Jesus;    to  forsake  your  former  life,  and  put  off  the  old  man,     22 
whose  way  is^s  destruction,  following  the  desires  which  de- 
ceive;   and  to  be  renewed  in  the  spirit  of  your  mind,  and  to  23,  24 
put  on  the  new  man,  created  after  God's  likeness,  in  the 

rightousness     and     holiness     of     the     Truth. 
fp?cmedvTcfs      Wherefore,  putting  away  lying,  speak  every     25 

man  truth  with  his  neighbor;     for  we  are 
members  one  of  another.     "Be  ye  angry,  and  sin  not,"^9     26 
Let  not  the  sun  go  down  upon  your  wrath,  nor  give  away  to     27 
the  Devil.    Let  the  robber7o  rob  no  more,  but  rather  let  him     28 
labor,  working  to  good  purpose  with  his  hands,  that  he  may 
have  somewhat  to  share  with  the  needy.     From  your  mouth     29 
let  no  filthy  words  come  forth,  but  such  as  may  build  up^i 
the  Church  according  to  its  need,  and  give  a  blessing  to  the 
hearers.     And  grieve  not  the  Holy  Spirit  of  God,  who  was    30 

8«Literally    rendered,   this    is  e»Ps.  iv.  4  (LXX.). 

from  whom  all  the  body  (being  ^oHim  that  steals    (present). 

knit  together  and  compacted  by  The    A,    V,    would    require   the 

every  joint),  according   to  the  aorist.      It   should   be    remem- 

xoorking  of  his  bounteous  pro-  bered  that  the  stealers  (klephts) 

viding  in  the  measure  of  each  of  the  N.  T.  were  not  what  we 

several     part,     continues     the  should  now  call  thieves  (as  the 

growth  of  the  body.     Compare  word   is  generally   rendered   in 

the  parallel  passage,  Col.  ii.  19,  A.  V.),  but  bandits;   and  there 

from  whom  the  whole  body,  by  is    nothing   strange    in    finding 

the  joints  which  bind  it,  draws  such   persons  numerous   in  the 

full  stipplies  for  its  needs,  and  provincial     towns     among    the 

is  knit  together  and  increases  mountains  of  Asia  Minor. 

in  godly  growth.     A  child  de-  "Literally  such  as  is  good  for 

rives   its    life   from   its   father,  needful    building    up     ("build- 

and  grows  up  to  the  standard  of  ing"       always      Implies       "the 

its  father's  growth.  church"   or   something   equlva- 

^FoT  this  see  note  on  1  Cor.  lent),  that  it  may  give  a  blesa- 

V.  11 ;    and  compare  chap.  v.  3.  ing  to  the  hearers. 

«8Not  "corrupt."  (A.  V.),  but 
going  on  in  the  way  of  ruin. 


IV. 

31 
32 


Exhortation 
to  Christ-like 
forgiveness 
and   love. 


10 
11 


158      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

given  to  seal  you72  for  the  day  of  redemption.  Let  all  bit- 
terness, and  passion,  and  anger,  and  clamor,  and  evil-speak- 
ing, be  put  away  from  you,  with  all  malice;  and  be73  kind 
one  to  another,  tender-hearted,  forgiving 
one  another,  even  as  God  in  Christ  has  for- 
given you.  Therefore  be  followers  of  God's 
example,  as  the  children  of  His  love.  And 
walk  in  love,  as  Christ  also  loved  us,  and 
gave  Himself  for  us,  an  offering  and  a  sacrifice  unto  God, 
for  ''an  odor  of  sweetness."'^ 

But,  as  befits  the  saints,  let  not  fornica-    a     •    x   . 
tion  or  any  kind  of  uncleanness  or  lust75  be    ity^'and  'S/" 
so  much  as  named  among  you ;    nor  filthiness,    sins  of  Heathen 
nor  buffoonery,  nor  ribald  jesting,  for  such    <iarkness; 
speech  beseems  you  not,  but  rather  thanksgiving.     Yea,  this 
you  know;    for  you  have  learned  that  no  fornicator,  or  im- 
pure or  lustful  man,  who  is  nothing  better  than  an76  idolater, 
has   any   inheritance   in   the   kingdom   of    Christ   and   God. 
Let  no  man  mislead  you  by  empty77  words;    for  these  are  the 
deeds78  which  bring  the  wrath  of  God  upon  the  children  of 
disobedience.     Be  not  ye,  therefore,  partakers  with  them; 
for  you  once  were  darkness,  but  now  are  light  in  the  Lord. 
Walk  as  children  of  light;    for  the  fruits  of  light79  are  in 
all  goodness,  and  righteousness,  and  truth.       ... 
Examine    well    what    is    acceptable    to    the    rS)uke™"by 
Lord,  and  have  no  fellowship  with  the  un-    the  example 


72The  tense  is  mistranslated 
in  A.  V.  Literally,  in  whom 
you  were  sealed.  The  meaning 
is  rendered  evident  by  i.  13,  14. 
It  is  the  constant  doctrine  of 
St.  Paul  that  the  gift  of  the 
Holy  Spirit  is  a  seal  or  mark 
of  Christ's  redeemed,  which  was 
given  them  at  their  conversion 
and  reception  into  the  Church, 
as  a  foretaste  of  their  full  re- 
demption. Compare  Rom.  viii. 
23. 

'^Literally,  "become  ye."  This 
word  is  sometimes  used  as  sim- 
ply equivalent  to  "be  ye."  Com- 
pare V.   17. 

7*Gen.  viii.  21  (LXX.)  :  see 
Phil.  iv.  18,  where  it  is  also 
quoted. 

T^It  has  been  before  remarked 
that  this  passage  is  conclusive 
as  to  the  use  of  this  particular 
Greek  word  by  St.  Paul ;  for 
what  intelligible  sense  is  there 
in   saying   that  "covetousness" 


must  not  be  so  much  as  named? 
See  note  on  1  Cor.  v.  11.  It 
was  there  remarked  that  the 
use  of  concupiscence  in  English 
is  an  analogous  case ;  it  might 
be  added  that  the  word  lust  it- 
self is  likewise  used  in  both 
senses  ;  e.  g.  "the  lust  of  gold." 
[Since  our  First  Edition,  we 
are  glad  to  see  that  this  old 
view  of  the  Pauline  usage  of 
the  word  has  been  adopted  by 
Prof.  Jowett  and  Prof.  Stanley, 
in  their  notes  on  Rom.  i.  29, 
and  1  Cor.  v.  11,  respectively, 
and  by  Dean  Trench  in  his 
Synonymes.  ] 

"See  note  on  Col.  iii.  5. 

77Namely,  reasonings  to  prove 
the  sins  of  impurity  innocent. 
See  1  Cor.  vi.  12-20,  and  the 
note. 

"Viz.,  the  sins  of  impurity. 
Compare  Rom.   i.  24-27. 

"^^Light,  not  Spirit,  is  the 
reading  of  the  best  MSS. 


EPISTLE  TO  THE  EPHESIANS  (SO  CALLED).  159 


tchful  fruitful  works  of  darkness,  yea,  rather  ex- 
nesso?  Chris-  pose  their  foulness.so  For,  concerning  the 
tians.  secret  deeds  of  the  IIeathen,8i  it  is  shameful 

even  to  speak;  yet  all  these  things,  when  exposed,  are  made 
manifest  by  the  shining  of  the  light ;  for  whatsoever  is  made 
manifest  becomes  light.82  Wherefore  it  is  written,83 
"Awake,  thoii  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  shine  upon  thee. '  '«* 

See,  then,  that  you  walks^  without  stumbling,  not  in  folly, 
but  in  wisdom,  forestallings^  opportunity,  because  the  times 
are  evil.  Therefore,  be  not  without  understanding,  but  learn 
to  know  what  the  will  of  the  Lord  is. 

Be  not  drunk  with  wine,  like  those^^  who 
Festive  meet-  live  riotously ;  but  be  filled  with  the  indwell- 
cefebrat^d.^"  ^^  i^^g  of  the  Spirit,  when  you  speak  one  to  an- 
other.88  Let  your  singing  be  of  psalms  and 
hymns  and  spiritual  songs ;  and  make  melody  with  the  music 
of  your  hearts,  to  the  Lord.89  And  at  all  times,  for  all  things 
which  befall  you,  give  thanks  to  our  God  and  Father,  in  the 
name  of  our  Lord  Jesus  Christ. 

Submit  yourselves  one  to  another  in  the 
?nd'lfusbandl!^    fear  of  Christ.^o     Wives,  submit  yourselves 


12 


13 


14 


15 
16 
17 

18 


19 


20 


21 
22 


®0The  verb  means  to  lay  hare 
the  real  character  of  a  thing 
by  exposing  it  to  open  scrutiny. 

8i"What  is  done  by  them,"  i. 
e.  the  Heathen. 

s^Such  appears  to  be  the 
meaning  of  this  difficult  verse, 
viz.,  that,  when  the  light  falls 
on  any  object,  the  object  itself 
reflects  the  rays ;  implying 
that  moral  evil  will  be  recog- 
nized as  evil  by  the  conscience, 
if  it  is  shown  in  its  true  colors 
tiy  being  brought  into  contrast 
with  the  laws  of  pure  morality. 
The  preceding  "is  made  mani- 
fest" does  not  allow  us  to  trans- 
late the  same  form  immediately 
following  as  active   (as  A.  V.). 

*3See  note  on  iv.  8. 
s^There  is  no  verse  exactly 
corresponding  with  this  in  the 
O.  T.  But  Isaiah  Ix.  1  is  per- 
haps referred  to.  We  must  re- 
member, however,  that  there  is 
no  proof  that  St.  Paul  intends 
(either  here  or  1  Cor.  ii.  9)  to 
quote  the  Old  Testament.  Some 
have  supposed  that  he  is  quot- 
ing a  Christian  hymn  ;  others, 
a  saying  of  our  Lord  (as  at 
Acts  XX.  35). 


s'Dean  Ellicott's  translation, 
"See  then  how  ye  walk  with  ex- 
actness," is  literally  accurate, 
though  scarcely  intelligible  to 
an  English  reader. 

'^''See  Col.  iv.  5,  and  note. 

"Literally,  in  doing  which  is 
riotous  living. 

8*We  put  a  full  stop  after  to 
one  another  (here),  as  Col.  iii. 
16. 

s^Throughout  the  whole  pas- 
sage there  is  a  contrast  im- 
plied between  the  Heathen  and 
the  Christian  practice,  q.  d. 
When  you  meet,  let  your  enjoy- 
ment consist,  not  in  fulness  of 
wine,  but  fulness  of  the  Spirit; 
let  your  songs  be,  not  the  drink- 
ing-songs of  heathen  feasts,  but 
psalms  and  hymns;  and  their 
accompaniment,  not  the  music 
of  the  lyre,  but  the  melody  of 
the  heart;  while  you  sing  them 
to  the  praise,  not  of  Bacchus 
or  Venus,  but  of  the  Lord  Jesus 
Christ.  For  the  construction 
and  punctuation,  see  Col.  iii. 
16. 

''^Christ  is  the  reading  of  the 
best  MSS.  That  this  compre- 
hends all  the  special  relations 


160       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


to  your  husbands,  as  unto  the  Lord ;  for  the  husband  is  head 
of  the  wife,  even  as  Christ  is  head  of  the  Church,9i  His 
body,  which  He  saves.92  But,93  as  the  Church  submits  itself 
to  Christ  so  let  the  wives  submit  themselves  to  their  hus- 
bands in  all  things. 

Husbands,  love  your  wives,  as  Christ  also  loved  the  Church, 
and  gave  Himself  for  it,  that,  having  purified  it  by  the  water 
wherein  it  is  washed,94  He  might  hallow  it  by  the  indwelling 
of  the  word  of  God;  that  He  might  Himself 95  present  unto 
Himself96  the  Church  in  stainless  glory,  not  having  spot  or 
wrinkle,  or  any  such  thing;  but  that  it  should  be  holy  and 
unblemished.  In  like  manner,  husbands  ought  to  love  their 
wives  as  they  love  their  own  bodies ;  for  he  that  loves  his  wife 
does  but  love  himself :  and  a  man  never  hated  his  own  flesh, 
but  nourishes  and  cherishes  it,  as  Christ97  also  the  Church; 
30,  31  for  we  are  members  of  His  body.98  ''For  this  cause  shall  a 
man  leave  his  father  and  his  mother,  and  shall  cleave  unto 
32  his  wife,  and  they  two  shall  be  one  flesh.* '^^  This  mystery 
is  great,  but  Ii  speak  of  Christ  and  of  the  Church.  Never- 
theless, let  every  one  of  you  individuallys  so  love  his  wife 


24 


25 

26 


27 


28 


29 


of  subjection  which  follow  (and 
should  be  joined  with  what  fel- 
lows) is  shown  by  the  omission 
of  submit  yourselves  (in  the 
next  verse)  by  the  best  MSS.  ; 
an  omission  to  which  Jerome 
testifies.  The  transition  of 
participial  into  imperative 
clauses  is  according  to  the  anal- 
ogy of  the  similar  hortatory 
passage,  Rom.  xii.  8  to  19. 

"This  statement  occurs  1 
Cor.  ii.  3  almost  verbatim. 

»2The  literal  English  is,  he  is 
the  deliverer  of  his  body;  and 
an  analogy  is  implied  to  the 
conjugal  relation,  in  which  the 
husband  maintains  and  cher- 
ishes the  wife. 

»3Ttie  conjunction  cannot  be 
translated  "therefore"   (A.  V.). 

""The  water"  (not  simply 
"water")  ;  literally,  by  the 
laver  of  the  water,  equivalent 
to  laver  of  regeneration  (Titus 
iii.  5).  The  following  in  the 
word  is  exceedingly  difficult. 
Chrysostom  and  the  patristic 
commentators  generally  explain 
it  of  the  formula  of  baptism ; 
De  Wette  takes  the  same  view. 
But  see  St.  Paul's  use  of  the 
same  expression  elsewhere, 
Rom.  X,  8,  X.  17,  also  Eph.  vi. 


17 ;  and  moreover,  as  Winer 
and  Meyer  have  remarked,  the 
junction  of  "in  the  word"  with 
the  verb  better  suits  the  Greek. 
On  this  view,  the  meaning  is 
that  the  Church,  having  been 
purified  by  the  waters  of  bap- 
tism, is  hallowed  by  the  revela- 
tion of  the  mind  of  God  impart- 
ed to  it,  whether  mediately  or 
immediately.  Compare  Heb.  iv. 
12,  13. 

e^The  best  MSS.  read  thus. 

»*'The  Church  is  compared  to 
a  bride,   as  2  Cor.  xi.  2. 

»^The  best  MSS.  read  Christ. 

»sThe  words  "of  his  flesh  and 
of  his  bones"  are  not  found  in 
the  MSS.  of  highest  authority 
(A.  and  B.).  They  may  have 
easily  been  introduced  from  the 
Septuagint,  where  they  occur 
immediately  before  the  follow- 
ing quotation,  viz.  at  Gen.  ii.  23. 

»9Gen.  ii.  24   (LXX.). 

^The  pronoun  is  emphatic : 
but  I,  while  I  quote  these  words 
out  of  the  Scriptures,  icse  them 
in  a  higher  sense. 

'In  your  individual  capacity, 
contrasted  with  the  previous 
collective  view  of  the  members 
of  the  Church  as  the  bride  of 
Christ. 


EPISTLE  TO  THE  EPHESIANS  (SO  CALLED).   161 

V. 

even  as  himself,  and  let  the  wife  see  that  she  reverence  her 
<  husband. 

Children,  obey  your  parents  in  the  Lord ;  vi.  1 

?hiMren'and        ^^^  *^'^  '^  ^^S^*-     "  ^^nor  thy  father  and       2 
parents.  thy  mother, "^  which  is  the  first  command- 

ment with-i  promise:    "That  it  may  be  well      3 
\  with  thee,  and  thou  shalt  live  long  upon  the  earth. '  's 

And  ye,  fathers,  vex  not  your  children;    but  bring  them       4 
up  in  such  training  and  correction  as  befits  the  servants  of 
the  Lord.« 

!  Bondsmen,  obey  your  earthly  masters  with       5 

and  ^mastersT^^    anxiety  and  self-distrust,7  in  singleness  of 

!  heart,  as  unto  Christ;    not  with  eye-service,       6 

as  men-pleasers,  but  as  bondsmen  of  Christ,  doing  the  will 
of  God  from  the  soul.    With  good  will  fulfilling  your  service,       7 
as  to  the  Lord  our  master,8  and  not  to  men.     For  you  know       8 
that  whatever  good  any  man  does,  the  same  shall  he  receive 
from  the  Lord,  whether  he  be  bond  or  free. 

And  ye,  masters,  do  in  like  manner  by  them,  and  abstain       9 
from  threats ;    knov/ing  that  your  owns  Master  is  in  heaven, 
and  that  with  Him  is  no  respect  of  persons. 

Finally,  my  brethren,  let  your  hearts  be     10 
Exhortation  strengthened  in  the  Lord,io  and  in  the  con- 

Chriltiai°  quering  power  of   His   might.     Put  on  the     11 

armor.  whole  armor  of  God,  that  you  may  be  able  to 

stand   firm  against  the  wiles  of  the  Devil. 
For  the  adversaries  with  whom  we  wrestle  are  not  flesh  and     12 
blood,  but  they  aren  the  Principalities,  the  Powers,  and  the 
Sovereigns  of  thisis  present  darkness,  the  spirits  of  evil  in  the 
heavens.     Wherefore,  take  up  with  you  to  the  battlei3  the     13 
whole  armor  of  God,  that  you  may  be  able  to  withstand  them 
in  the  evil  day,  and,  havingi*  overthrown  them  all,  to  stand 
unshaken.      Stand,   therefore,   girt  with  the  belt   of   truth,     14 
and  wearing  the  breastplate  of  righteousness,  and  shod  as     15 
ready  messengers  of  the  Glad-tidings  of  peace :    and  take  up     16 

3Ex.  XX.  12,  and  Deut.  v.  16  »Some  of  the  best  MSS.  read 

(LXX.).  "both   their   and   your,"   whicb 

♦Literally,  in  a  promise.    The  brings    out    still   more   forcibly 

command  being  (as  it  were)  set  the  equality  of  slaves  and  mas- 

in  a  promise.  ters  in  the  sight  of  Christ. 

5Ex.  XX.  12,  and  Deut.  v.  16  i^This  is  the  literal  meaning. 

(LXX.  not  exactly  verbatim).  "Compare    Col.    ii.    15,    and 

6The   word   lord   implies  the  the  note  ;    also  John  xii.  31. 

idea  of  servants.  ^^"This  world"  is  omitted  in 

'"With  fear   and   trembling"  the  best  MSS. 

has  this  meaning  in  St.  Paul's  ""-paj^g  ^p  .»  literally, 

language.   Compare  1  Cor.  ii,  3.  i*Not    "done"    (A.    V.),    but 

8See  note  on  Col.  iii.  25.  "ov&rthrovm." 


162       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
vi. 

to  cover  youis  the  shield  of  faith,  wherewith  you  shall  be 

17  able  to  quench  all  the  fiery  darts  of  the  Evil  One.  Take, 
likewise,  the  helmet  of  salvation,i6  and  the  sword  of  the 
Spirit,  which  is  the  word  of  God.i^ 

18  Continue  to  pray  at  every  season  with  all    .p^  ^^.^^  ^^j. 
earnestness    of    supplication   in   the    Spirit;    others  and  for 
and  to  this  end  be  watchful  with  all  perse-    Paul. 

19  verance  in  prayer  for  all  the  saints ;  and  for  me,  that  utter- 
ance may  be  given  me,  to  open  my  mouth  and  make  known. 

20  with  boldness  the  mystery  of  the  Glad-tidings,  for  which  I 
am  an  ambassador  in  fetters.is  Pray  that  I  may  declare  it 
boldly,  as  I  ought  to  speak. 

21  But  that  you,  as  well  asis  others,  may  be 

informed  of  my  concerns,  and  how  I  fare,    ^essenger^^ 
Tychicus,  my2o  beloved  brother,  and  faithful 

22  servant  in  the  Lord,  will  make  all  known  to  you.  And  I  have 
sent  him  to  you  for  this  very  end,  that  you  may  learn  what 
concerns  me,  and  that  he  may  comfort  your  hearts. 

23  Peace  be  to  the  brethren,  and  love  with 

faith,  from  God  our  Father,  and  our  Lord    ^^^^^iSfon. 
Jesus  Christ. 

24  Grace  be  with  you  all  who  love  our  Lord  Jesus  Christ  insi 
sincerity.22 

^^To   cover  all.     If  it  meant  ^^See     Paley's      observations 

in  addition  to  all  (EUicott),  it  (Horce  Paulines,   in   loco),   and 

would    surely    have    come   last  our  preceding  remarks  on  Cus- 

in  the  list.  todia  Militaris. 

i«The  head  of  the  Christian  is  i8"You  also." 

defended  against  hostile  weap-  ^ogee    the    parallel    passage, 

ons    by    his    knowledge    of   the  Col.  iv.  7. 

salvation     won     for     him     by  -^The    difficulty    of    the   con- 
Christ,  eluding  words   is   well  known : 

"For  the  meaning  of  "word  the  phrase  might  also  be  trans- 
of  God,"  see  note  on  chap.  v.  lated  in  immortality,  with  the 
26.  It  is  here  represented  as  meaning  whose  love  endures 
the  only  offensive  weapon  of  immortality.  Olshausen  sup- 
Christian  warfare.  The  Roman  pose?  the  expression  elliptical, 
pilum  (Joh.  xix.  34)  is  not  for  "that  they  may  have  life  in 
mentioned.  For  a  commentary  immortality;"  but  this  can 
on  this  military  imagery,  and  scarcely  be  justified. 
the  circumstances  which  natu-  ^^"Amen,"  as  u^ual,  is  omit- 
rally  suggested  it,  see  the  be-  ted  in  the  best  MSS. 
ginning  of  the  next  chapter. 


THE  EPISTLE  TO  THE  PHILIPPIANS.i 

Salutation.  PAUL,  and  Timotheus,  bondsmen  of  Jesus 

Christ,  To  all  the  saintss  in  Christ  Jesus 

WHO  ARE  AT  PhILJPPI,  WITH  THE  BISHOPSS  AND  DEACONS.* 

Grace  be  to  you,  and  peace,  from  God  our  Father,  and 
from  our  Lord  Jesus  Christ. 

I^  thank  God  upon  every  remembrance  of 
InS°prfyIrs^'  5^°"  (continually  in  all  my  prayers  making 
for  them.  ^7  supplication  for  you  alio  with  joy),  for 

your  fellowship  in  forwardingr  the  Glad-ti- 
dings, from  the  first  day  until  now.  And  I  am  confident 
accordingly,8  that  He  who  has  begun  a  good  work  in  you  will 
perfect  it,  even  until  the  day  of  Jesus  Christ.    And  it  is  just 


^The  following  are  the  grounds 
of  the  date  assigned  to  this 
Epistle : — 

(1.)  It  was  written  during 
an  imprisonment  at  Rome,  be- 
cause   (A)    the    Prcetorium    (i. 

13)  was  at  Rome;  (b)  So  was 
the  Emperor's  household  (iv. 
22)  ;  (c)  He  expects  the  im- 
mediate decision  of  his  cause 
(i.  19,  ii.  24),  which  could  only 
have  been  given  at  Rome. 

(2.)  It  was  written  during 
the  first  imprisonment  at  Rome, 
because  (a)  the  mention  of  the 
Praetorium  agrees  with  the  fact, 
that,  during  his  first  imprison- 
ment, he  was  in  the  custody  of 
the  Praetorian  Prefect;  (b) 
His  situation  described    (i.   12- 

14)  agrees  with  his  situation 
in  the  first  two  years  of  his 
imprisonment  (Acts  xxviii.  30. 
31). 

(3.)  It  was  written  towards 
the  conclusion  of  this  first  im- 
prisonment, because  (a)  he  ex- 
pects the  immediate  decision  of 
his  cause;  (b)  Enough  time 
had  elapsed  for  the  Philippians 
to  hear  of  his  imprisonment, 
send  Epaphroditus  to  him,  hear 
of  Epaphroditus's  arrival  and 
sickness,  and  send  back  word 
to  Rome  of  their  distress  (ii. 
26). 

(4.)   It  was  written  after  Co- 


lossians  and  Philemon ;  both 
for  the  preceding  reason,  and 
because  Luke  was  no  longer  at 
Rome,  as  he  was  when  those 
were  written ;  otherwise  he 
would  have  saluted  a  Church 
in  which  he  had  labored,  and 
would  have  "cared  in  earnest 
for  their  concerns"  (see  ii.  20). 
^For  Saints,  see  note  on  1 
Cor.  i.  2. 

^Bishops.  This  term  was  at 
this  early  period  applied  to  all 
the  presbyters. 

*Deacons:  It  is  singular  that 
the  presbyters  and  deacons 
should  be  mentioned  separately 
in  the  address  of  this  Epistle 
only.  It  has  been  suggested 
that  they  had  collected  and  for- 
warded the  contribution  sent  by 
Epaphroditus. 

^Observe  "Paul  and  Timo- 
theus" followed  immediately  by 
"I,"  in  confirmation  of  the  re- 
marks in  the  note  on  1  Thess. 
i.  2. 

♦"The  constant  repetition  of 
"all"  in  connection  with  "you" 
in  this  Epistle  is  remarkable. 
It  seems  as  if  St.  Paul  implied 
that  he  (at  least)  would  not 
recognize  any  divisions  among 
them.     See  above. 

^Not  "in  the  Gospel"  (A.  V.). 

^Accordingly :  compare  2  Cor. 
ii.  3,  and  Gal.  ii.  10. 

163 


164      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
i. 

that  I  should  be  thus  mindful^  of  you  all,  because  you  have 
me  in  your  hearts,  and,  both  in  my  imprisonment  and  in  my 
defence  and  confirmationio  of  the  Glad-tidings,  you  all  share 

8  in  the  graced  bestowed  upon  me.     God  is  my  witness  how 
I  long  after  you  all,  is  the  tender  affection  of  Christ  Jesus. 

9  And  this  I  pray,  that  your  love  may  abound  yet  more  and 
more,  in  true  knowledge,  and  in  all  understanding,  teaching 

10  you  to  distinguish  goodi2  from  evil;  that  you  may  be  pure, 
and  may  walk  withoutis  stumbling  until  the  day  of  Christ; 

11  being  filled  with  the  fruits  of  righteousness  which  are  by 
Jesus  Christ,  unto  the  glory  and  praise  of  God. 

12  I  would  have  you  know,  brethren,  that  the 

things  which  have  befallen  me  have  tended    Intelligence  of 
rather  to  the  furtherance  than  hinderance  of    arRome.^*^^°° 

13  the  Glad-tidings.     So  that  my  chains  have 

become  well  known  in  the  name  of  Christ,  throughout  the 

14  whole  Praetorium,i4  and  to  all  the  rest.is  And  thus  mostis 
of  the  brethren  in  the  Lord,  rendered  confident  by  my  chains, 
are  very  much  emboldened  to  speak  the  Word  fearlessly. 

15  Some,  indeed,  proclaim  Christie  even  out  of  envy  and  con- 

16  tention;i8  but  some,  also,  out^a  of  good  will.  These  do  it 
from  love,2o   knowing  that  I   am   appointed  to  defend  the 

17  Glad-tidings;    but  those  announce  Christ  from  a  spirit  of 

^Mindful,  <S:c.     This  refers  to  the     Proetorian     soldiers     who 

the   preceding    mention    of    his  guard  mCj  and  to  all  the  rest  of 

prayers  for  them.  those  who  visit  me;    or  to  all 

i«St.  Paul  defended  his  doc-  ^J^^     V^«*     of     the     Prcstorian 

trine  by  his  words,  and  confirm-  5i"°^v5«v    ^^^  ^^"^^  ^^^^  Sives 

ed  it  by  his  life.  t^e  best  sense. 

"The  grace  or  gift  bestowed  ^  \'"Most/'    not    ''many"     (A. 


on    St.   Paul,    and   also   on   the 


v.). 


Philippians,  was  the   power  of  ""Christ"    has    the    article, 
confirming  the  Gospel  by  their  which     perhaps    may    indicate 
sufferings  :     the    corresponding  that  they  were  Jews,  who  pro- 
verb is  used  in  v.  29.  claimed  Jesus  as  the   Messiah. 
i^Compare  Rom.  ii.  18.  The   verb    in   v.    15    denotes   fo 
,„,„,.,       ^       ^         „  proclaxm   {as   a  herald);    that 
13  Without     offence        seems  }„  y    n^  ^q  declare  tidings  of 
used  here  mtransitively ;    at  1  t^s  a  messenger). 

Cor.   X.    32,  the  same  word   is  ,„_,  ^     i.„vi„   t„.i„ 

active  ^^These  were  probably  Juda- 

■    ^*Prcetorium.     We  have  seen  izers. 

that  St.  Paul  was  committed  to  i»We  can  by  no  means  assent 

the    custody    of    the    Prcefectus  to  Professor   Jowett's  proposal 

Prcetorio,   and  guarded  by   dif-  to     translate     the     preposition 

ferent  Praetorian   soldiers,  who  here  "amid."     See  his  note  on 

relieved    one    another.      Hence  Gal.  iv.  13. 

his    condition    would    be    soon  ^oThe  order  of  verses  16  and 

known     throughout     the     Prae-  17   (as  given  in  the  best  MSS.) 

torian  quarters.  is   transposed   in   the  Received 

"This  expression  is  very  ob-  Text. 
scure;    it  may  mean  either  to 


EPISTLE  TO  THE  PHILIPPIANS. 


165 


iiitrigue,2i  not  sincerely,  thinking  to  stir22  up  persecution 
against  me  in  my  imprisonment.  What  then?  nevertheless, 
every  way,  whether  in  pretence  or  in  truth,  Christ  is  an- 
nounced; and  herein  I  rejoice  now,  yea,  and  I  shall  rejoice 
hereafter.  Por  I  know  that  ''these  things-^  shall  fall  out 
to  my  salvation/'2'i  through  your  prayers,  and  through  the 
supply  of  all  my  needs-'s  by  the  Spirit  of  Jesus  Christ;  ac- 
cording to  my  earnest  expectation  and  hope,  that  I  shall  in 
no  wise  be  put  to  shame,-^  but  that  with  all  boldness,  as  at 
all  other  times,  so  now  also,  Christ  will  be  magnified  in  my 
body,  whether  by  my  life  or  by  my  death.  For  to  me  life  is 
Christ,  and  death  is  gain.  But  whether  this  lif e27  in  the 
flesh  shall  be  the  fruit  of  my  labor,  and  what  I  should  choose, 
I  know  not.  But28  between  the  two  I  am  in  perplexity; 
having  the  desire  to  depart  and  be  with  Christ,  which  is  far 
better;  yet  to  remain  in  the  flesh  is  more  needful,  for  your 
sake.  And  in  this  confidence  I  know  that  I  shall  remain,29 
and  shall  continue  with  you  all,  to  your  furtherance  and  joy 
in  faith;  that  you  may  have  more  abundant  cause  for  your 
boasting3o  in  Christ  Jesus  on  my  account,  by  my  presence 
again  among  you. 


18 


19 


20 


21 
22 

23 

24 
25 

26 


-iSee  note  on  Rom.  ii.   8. 

22Such  is  the  reading  of  the 
best  MSS.  The  Judaizers  prob- 
ably, by  professing  to  teach  the 
true  version  of  Christianity, 
and  accusing  Paul  of  teaching 
a  false  and  anti-national  doc- 
trine, excited  odium  against 
him  among  the  Christians  of 
Jewish  birth   at  Rome. 

"^These  things,  viz.  the  suf- 
ferings resulting  from  the  con- 
duct of  these  Judaizers. 

2*The  words  are  quoted  ver- 
batim from  Job  xiii :  16 
(LXX.).  Yet  perhaps  St.  Paul 
did  not  so  much  deliberately 
quote  them,  as  use  an  expres- 
sion which  floated  in  his  mem- 
ory. 

^^^The  words  literally  applied 
would  mean  the  supplying  of 
all  needs  [of  the  chorus]  hy 
the  Choregus.  So  the  words 
here  mean  the  supplying  of  all 
needs  [of  the  Christian]  by  the 
.  Spirit.  Compare  Eph.  iv.  16, 
and  Col.  ii.  19. 

?«St.  Paul  was  confident  that 
his  faith  and  hope  would  not 
fail   him   in   the  day  of  trial. 


Compare  Rom.  v.  5,  "our  hope 
cannot  shame  us,"  He  was 
looking  forward  to  his  final 
hearing,  as  we  have  already 
seen. 

27We  punctuate  this  very  dif- 
ficult verse  so  that  the  mean- 
ing is  literally,  hut  lohether 
this  life  in  the  flesh  (compare 
this  mortal,  1  Cor.  xv.  54,  and 
my  present  life  in  the  flesh. 
Gal.  ii.  20)  be  my  labor's  fruit, 
and  what  I  shall  choose,  I  know 
not.  The  A.  V.  assumes  an  el- 
lipsis, and  gives  no  intelligible 
meaning  to  fruit  of  my  labor. 
On  the  other  hand,  De  Wette's 
translation,  if  life  in  the  flesh, 
— if  this  be  my  labor's  fruit, 
what  I  shall  choose  I  know  not, 
causes  a  redundancy,  and  is 
otherwise  objectionable.  Beza's 
translation,  "an  vero  vivere  In 
carno  mihi  operse  pretium  sit, 
et  quid  eligam  ignoro,"  comes 
nearest  to  that  which  we  adopt. 

2SThe  MSS.  read  "but,"  and 
not  "for,"  here. 

'^Shall  remain,  1.  e.  alive. 

^''''Whose  boasting  is  in 
Christ."     Compare  iii.   3. 


166      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


27 


28 


29 


30 


ii.  1 


Only  live3i  worthy  of  the  Glad-tidings  of 

Christ,  that  whether  I  come  and  see  you,  or    f^\°Zi^}}?f,^ 
T_        1  '      .     T  1  .  . ,  to  steadfast 

be  absent,  I  may  hear  concerning  you,  that  endurance, 
you  stand  firmly  in  one  spirit,  contending  concord,  and 
together  with  one  mind  for  the  faith  of  the  ^o^^^^ess. 
Glad-tidings,  and  nowise  terrified  by  its  enemies; 32  for 
their  enmity  is  to  them  an  evidence  of  perdition,  but  to  you 
of  salvation,  and  that  from  God.  For  to  you  it  has  been 
given,  on  behalf  of  Christ,  not  only  to  believe  on  Him,  but 
also  to  suffer  for  His  sake;  having  the  same  conflict  which 
once  you  saw33  in  me,  and  which  now  you  hear  that  I  endure. 
.  If,  then,  you  can  be  entreated34  in  Christ,  if  you  can  be 
persuaded,  by  love^  if  you  have  any  fellowship  in  the  Spirit, 
if  you  have  any  tenderness  or  compassion,  I  pray  you  make 
™y  joy  full,35  \)Q  of  one  accord,  filled  with  the  same  love,  of 
one  soul,  of  one  mind.  Do  nothing  in  a  spirit  of  in- 
trigue46  or  vanity,  but  in  lowliness  of  mind  let  each  ac- 
count others  above  himself.  Seek  not  your  private  ends 
alone,  but  let  every  man  seek  likewise  his  neighbor's  good. 
Let  this  mind  be  in  you,  which  was  also  in  Christ  Jesus, 
who,  being  in  the  form  of  God,  thought  it  not  robbery37  to 
be  equal  with  God,  but  stripped  38Himself  [of  His  glory] 
and  took  upon  Him  the  form  of  a  slave,39  being  changed*© 


"See  note  on  iii.  20. 

32Compare  "many  adversa- 
ries,"— 1  Cor.  xvi.  9. 

^^They  had  seen  him  sent  to 
prison,  Acts  xvi.  23. 

s*The  first  word  means  to  en- 
treat, see  Matt,  xviii.  32  ;  the 
second,  to  urge  by  persuasion 
or  entreaty,  see  1  Thess.  ii.  11. 

3SThe  extreme  earnestness  of 
this  exhortation  to  unity  shows 
that  the  Philippians  were  guilty 
of  dissension  ;  perhaps  Euodia 
and  Syntyche,  whose  opposition 
to  each  other  is  mentioned  iv. 
2,  had  partisans  who  shared 
their  quarrel. 

36See  above,  i.  17. 

"This  very  difficult  expres- 
sion admits  of  the  translation 
adopted  in  the  Authorized  Ver- 
sion ;  from  which,  therefore, 
we  have  not  thought  it  right 
to  deviate.  The  majority  of 
modem  interpreters,  however, 
take  it  as  meaning  to  reckon  a 
thing  as  a  'booty,  to  look  on  a 
thing  as  a  robber  would  look  on 
spoil.  It  is  a  considerable 
(though  not  a  fatal)  objection 


to  this  view,  that  it  makes  a 
word  denoting  the  act  of  seiz- 
ing identical  with  one  denoting 
the  thing  seised.  The  Author- 
ized Version  is  free  from  this 
objection ;  but  it  is  liable  to 
the  charge  of  rendering  the 
connection  with  the  following 
verse  less  natural  than  the 
other  interpretation.  If  the 
latter  be  correct,  the  transla- 
tion would  be.  He  thought  not 
equality  with  God  a  thing  to  be 
seized  upon;  i.  e.  though,  es- 
sentially, even  v)hile  on  earth, 
He  was  in  the  form  of  God,  yet 
He  did  not  think  fit  to  claim 
equality  with  God  until  He  had 
accomplished  His  mission. 

ssLiterally,  emptied  Himself. 

3»The  likeness  of  man  was 
the  form  of  a  slave  to  Him, 
contrasted  with  the  form  of 
God  which  essentially  belonged 
to  Him. 

^•'Literally,  having  become  in 
the  likeness,  which  in  English 
is  expressed  by  being  changed 
into  the  likeness. 


EPISTLE  TO  THE  PHILIPPIANS. 


167 


into  the  likeness  of  man.  And  having  appeared  in  the  guise 
of  men,  He  abased  Himself  and  showed  obedience,*^  even 
unto  death,  yea,  death  upon  the  cross.  Wherefore  God  also 
exalted  Him  above  measure,  and  gave  Him  the*2  name  which 
is  above  every  name;  that  in  the  name  of  Jesus  "every 
knee  should  bow,"^^  of  all  who  dwell  in  heaven,  in  earth,  or 
under  the  earth,  and  every  tongue  should  confess  that  Jesus 
Christ  is  Lord,  to  the  glory  of  God  the  Father. 

Wherefore,  my  beloved,  as  you  have  always  obeyed  me, 
not  as  in  my  presence  only,  but  now  much  more  in  my  ab- 
sence, work  out  your  own  salvation  with  fear  and  trem- 
bling; 44  for  it  is  God  who  works  in  you  both  will  and  deed. 
Do  all  things  for  the  sake  of  good  will, 45  without  murmur- 
ings  and  disputings,  that  you  may  be  blameless  and  guileless, 
the  sons  of  God  without  rebuke,  in  the  midst  of  "  a  crooled 
and  perverse  generation,^ ''^^  among  whom  ye  shine  like  stars47 
in  the  world;    holding  fast  the  Word  of  Life;    that  you  may 


10 


11 


12 


16 


"He  "showed  obedience"  to 
the  laws  of  human  society,  to 
His  parents,  and  to  the  civil 
magistrate ;  and  carried  that 
self-humiliating  obedience  even 
to  the  point  of  submitting  to 
death,  when  He  might  have 
summoned  "twelve  legions  of 
angels"  to  His  rescue. 

«The  best  MSS.  have  "the 
name." 

"Isaiah  xlv.  23  (LXX.), 
quoted  Rom.  xiv.  11.  It  is 
strange  that  this  verse  should 
often  have  been  quoted  as  com- 
manding the  practice  of  how- 
■ing  the  head  at  the  name  of 
Jesus ;  a  practice  most  proper 
in  itself,  but  not  here  referred 
to :  what  it  really  prescribes 
is  kneeling  in  adoration  of  Him. 

"We  have  already  remarked 
that  xoith  anxiety  and  self-dis- 
trust is  a  nearer  representa- 
tion of  this  Pauline  phrase  than 
the  literal  English,  as  appears 
by  the  use  of  the  same  phrase 
1  Cor.  ii.  3;  2  Cor.  vii.  15; 
Eph.  vi.  5.  The  "fear"  is  a 
fear  of  failure,  the  "trembling" 
an  eager  anxiety. 

*5This  phrase  has  perplexed 
the  interpreters,  because  they 
have  all  joined  it  with  the  pre- 
ceding words.  We  put  a  stop 
after  the  preceding  verb,  and 
take  the  noun  in  the  same 
$en.se  as   at  i.    15    above,  and 


Luke  ii.  14.  It  is  strange  that 
so  clear  and  simple  a  construc- 
tion, involving  no  alteration  in 
the  text,  should  not  have  been 
before   suggested. 

Since  the  above  was  first 
published,  it  has  been  objected 
that  the  position  of  the  Greek 
article  negatives  the  above  ren- 
dering ;  because  the  insertion 
of  the  article  (where  it  is  gen- 
erally omitted)  between  a 
preposition  and  an  abstract 
noun,  gives  to  the  latter  a  re- 
flective sense ;  so  that  the 
phrase  would  mean  "your  good 
will,"  not  good  will  in  the  ab- 
stract. This  grammatical  state- 
ment is  not  universally  true ; 
but  even  if  the  objection  were 
valid,  it  would  not  negative  the 
construction  proposed,  nor  ma- 
terially alter  the  meaning. 
The  translation  would  then 
stand : — "Do  all  things  for  the 
sake  of  maintaining  your  mu- 
tual good  icill." 

[It  seems  very  doubtful 
whether  this  view  is  tenable : 
and  the  ordinary  rendering 
gives  a  very   forcible   sense. — 

H.] 

*«Deut.  xxxii.  5  (LXX.). 
The  preceding  "without  re- 
buke" calls  up  a  corresponding 
word  in  the  Greek  context  of 
the  LXX. 

*7Compare  Gen.  i.  14  (LXXOi 


168       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
ii. 

give  me  ground  of  boasting,  even  to  the  day  of  Christ,  that 
I  have  not  run  in  vain,  nor  labored  in  vain. 

17  But^s  though  my  blood-^s  be  poured  forth 

upon  the  ministration  of  the  sacrifice  of  your    ^t.  Paul's  ex-  ^ 
j>   .,1     T       •    •       J?  1^  1        •    •  -ii      pectations    and 

laith,  i  rejoice  tor  myseli,  and  rejoice  with    intentions, 

18  you  all;    and  do  ye  likewise  rejoice,  both  for 

19  yourselves  and  with  me.  But  I  hope  in  the  Lord  Jesus  to 
send  Timotheus  to  you^o  shortly,  that  I  also  may  be  cheered, 

20  by  learning  your  state;     for  I  have  no  other  like-minded 

21  with  me,  who  would  care  in  earnest  for  your  concerns;    for 

22  all  seek  their  own,  not  the  things  of  Jesus  Christ.  But  you 
know5i  the  trials  which  have  proved  his  worth,  and  that,  as 
a  son  with  a  father,  he  has  shared  my  servitude,  to  proclaim 

23  the  Glad-tidings.     Him,  then,  I  hope  to  send  without  delay, 

24  as  soon  as  I  see  how  it  will  go  with  me;  but  I  trust  in  the 
Lord  that  I  also  myself  shall  come  shortly. 

25  Epaphroditus,    who    is    my    brother    and 

companion  in  labor  and  fellow-soldier,  and    5-^^"^"  ^^^ 

^  .         '    •  .      ^„  .  .      T     Epaphroditus. 

your  messenger  to  ministerss  to  my  wants,  I 

26  have  thought  it  needful  to  send  to  you.  For  he  was  filled 
with    longing    for    you    all,    and    with    sadness,    because 

27  you  had  heard  that  he  was  sick.  And,  indeed,  he  had  a 
sickness  which  brought  him  almost  to  death,  but  God  had 
compassion  on  him;    and  not  on  him  only,  but  on  me,  that 

28  I  might  not  have  sorrow  upon  sorrow.  Therefore  I  have 
been53  the  more  anxious  to  send  him,  that  you  may  have  the 
joy  of  seeing  him  again,  and  that  I  may  have  one  sorrow 

29  the  less.     Eeceive  him,  therefore,  in  the  Lord,  with  all  glad- 

30  ness,  and  hold  such  men  in  honor;  because  his  labor  in  the 
cause  of  Christ  brought  him  near  to  death;  for  he  hazarded^* 
his  life  that  he  might  supply  all  which  you  could  not  do,55 
in  ministering  to  me. 

i.  1         Finally,  my  brethren,  rejoice  in  the  Lord. 

*sThis   T)ut  seems   to  connect  ^'^Minister.    We  have  the  cor^ 

what  follows  with  i.  25,  26.  responding  abstract  noun  in  v. 

*»Literally,  J  be  powred /or«?i.  ^^:,^^            .,           ,    ^ 
The  metaphor  is  probably  from  ^The   aorist   used   from   the 
the       Jewish       drink-offerings  position   of  the  reader,   accord- 
Numb,    xxviii.    7)    rather   than  ^°f  ^^  classical  usage, 
from     the     Heathen     libations.  '*This  is  the  meaning  of  the 
The  Heathen  converts  are  spo-  ^^fiji"?  ^^  ^^^  ^^^^  ^^^: 
ken  of  as  a  sacrifice  offered  up  /'The  same  expression  is  used 
by  St.  Paul  as  the  ministering  °M¥   messengers   of   the   Co- 
priest,  in  Rom.  XV.  16.  ^1°*^^^^?    ^J?"^f.\     ^   ?°^-   ^^^: 
„_,,       „      ■,             .       ^.         .  17.     The  English  reader  must 
JoThe    Greek    construction    is  ^ot  understand  the  A.  V.  "lack 
the  same  as  in  1  Cor.  iv.  17.  of    service"    to    convey    a    re- 

^^Timotheus       had       labored  proach.      From   this    verse   we 

among  them  at- the  first.     See  learn  that  the  illness  of  Epaph- 

Acts  xvi.  ro^itus   was   caused   by    some 


EPISTLE  TO  THE  PHILIPPIANS. 


169 


Warning 
against   Juda- 
izers,    and 
exhortation   to 
perseverance 
in  the  Chris- 
tian race. 


To    repeat    the    same^s    warnings    is   not 
wearisome  to   me,   and  it   is   safe  for  you. 
Beware  of  the  Dogs,^^  beware  of  the  Evil       2 
Workmen,  beware  of  the  Concision.     For  we       3 
are  the  Circumcision,  who  worship  God^s  with 
the    spirit,    whose    boastingss    is    in    Christ 
Jesus,  and  whose  confidence  is  not  in  the  flesh.    Although  I       4 
might  have  confidence  in  the  flesh  also.     If  any  other  man 
thinks  that  he  has  ground  of  confidence  in  the  flesh,  I  have 
more.    Circumcised  the  eighth  day,  of  the  stock  of  Israel,  of       5 
the  tribe  of  Benjamin,  a  Hebrew  of  the  Hebrews;    as  to 
the  Law,  a  Pharisee;   as  to  zeal,  a  persecutor  of  the  Church;        6 
as  to  righteousness  of  the  Law,  unblamable.    But  what  once       7 
was  gain  to  me,  that  I  have  counted  loss  for  Christ.     Yea,       8 
doubtless,  and  I  count  all  things  but  loss,  because  all  are 
nothing-worth  in  comparison^o  with  the  knowledge  of  Christ 
Jesus  my  Lord;    for  whom  I  have  suffered  the  loss  of  all 
things,  and  count  them  but  as  dung  that  I  may  gain  Christ, 
and  be  found  in  Him ;    not  having  my  own  righteousness  of       9 
the  Law,  but  the  righteousness  of  faith  in  Christ,  the  right- 
ousness  which  God  bestows  on  Faith  ;6i    that  I  may  know     10 
Him,  and  the  power  of  His  resurrection,  and  the  fellowship 
of  His  sufferings,  sharing  the  likeness  of  His  death;    if  by     11 
any  means  I  might  attain  to  the  resurrection  from  the  dead. 

Not  that  I  have  already  won,62  or  am  already  perfect;   but     12 
I  press  onward,  if  indeed  I  might  lay  hold  on  that  for  which 


casualty  of  his  journey,  or  per- 
haps  by  over-fatigue. 

''^Literally,  to  write  the 
same  things  to  you,  St.  Paul 
must  here  refer  either  to  some 
previous  Epistle  to  the  Philip- 
pians  (now  lost),  or  to  his  for- 
mer conversations  with  them. 

^'^The  Judaizers  are  here  de- 
scribed by  three  epithets  :  "the 
dogs,"  because  of  their  un- 
cleanness  (of  which  that  ani- 
mal was  the  type ;  compare  2 
Pet.  ii.  22)  ;  "the  evil  work- 
men" (not  equivalent  to  "evil 
workers"),  for  the  same  reason 
that  they  are  called  "deceitful 
workmen"  in  2  Cor.  xi.  13; 
and  "the  concision,"  to  dis- 
tinguish them  from  the  true 
circumcision,  the  spiritual  Is- 
rael. 

6sWe  retain  "God"  here,  with 
the  Textus  Receptus,  and  a  mi- 
nority of  MSS.,  because  of  the 
analogy  of  Rois,  i,  9   (see  note 


there).  The  true  Christians 
are  here  described  by  contrast 
with  the  Judaizers,  whose  wor- 
ship was  the  carnal  worship  of 
the  Temple,  whose  boasting  was 
in  the  law,  and  whose  confi- 
dence was  in  the  circumcision 
of  their  flesh. 

s^Apparently  alluding  to  Jer. 
ix.  24,  "He  that  boasteth  let 
him  boast  in  the  Lord,"  which 
is  quoted  1  Cor.  i.  31  and  2  Cor. 
X.  7. 

«°Literally,  because  of  the 
supereminence  of  the  knowledge 
of  Christ,  i.  e.  because  the 
knoxoledge  of  Christ  surpasses 
all  things  else. 

°^0f  God  (i.  e.  which  He  be- 
stows) on  condition  of  faith. 
Compare  Acts  iii.  16. 

62"Won,"  i.  e.  "the  prize"  (v. 
14).  Compare  1  Cor.  ix.  24, 
"So  run  that  ye  may  win."  It 
is  unfortunate  that  in  A.  V. 
this  is  translated  by  the  same, 


170       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iii. 

13  Christ  also  laid  hold  on  me.ss  Brethren,  I  count  not  myself 
to  have  laid  hold  thereon;  but  this  one  thing  I  do — forget- 
ting that  which  is  behind,  and  reaching64  forth  to  that  which 

14  is  before,  I  press  onward  towards  the  mark,  for  the  prize 
of  God's  heavenly  calling  in  Christ  Jesus. 

15  Let  us  all,  then,  who  are  ripens  in  understanding,  be  thus 
minded ;  and  if  in  any  thing  you  are  otherwise  minded,  that 

16  also  shall  be  revealed  to  you  by  God  [in  due  time].  Never- 
theless, let  us  walk  according  to  that  which  we  have  at- 
tained.66 

17  Brethren,  be  imitators  of  me  with  one  consent,  and  mark 

18  those  who  walk  according  to  my  example.  For  many  walk, 
of  whom  I  told  you  often  in  times^T  past,  and  now  tell  you 
even  weeping,  that  they  are  the  enemieses  of  the  cross  of 

19  Christ;  whose  end  is  destruction,  whose  God  is  their  bel]y,69 
and  whose  glory  is  in  their  shame;    whose  mind  is  set  on 

20  earthly  things.     For  my^o   life7i  abides  in  heaven;    from 


verb  attain,  which  is  used  for 
another  verb  in  the  preceding 
verse,  so  as  to  make  it  seem  to 
refer  to  that. 

630ur  Lord  had  "laid  hold 
on"  Paul,  in  order  to  bring  him 
to  the  attainment  of  "the  prize 
of  God's  heavenly  calling." 
"Jesus"  is  omitted  by  the  best 
MSS. 

**The  image  is  that  of  the 
runner  in  a  foot-race,  whose 
body  is  bent  forwards  in  the 
direction  towards  which  he 
runs. 

85The  translation  in  A.  V. 
(here  and  in  v.  12)  by  the 
same  word  makes  St.  Paul  seem 
to  contradict  himself.  "Per- 
fect" is  the  antithesis  of 
"babe."  Compare  1  Cor.  xiv. 
20. 

^^The  precept  is  the  same 
given  Rom.  xiv.  5.  The  words 
"think  the  same  thing"  are 
omitted  in  the  best  MSS. 

^"Literally,  T  used  to  tell  you. 

^For  the  construction,  com- 
pare 1  John  ii.  25.  The  per- 
sons meant  were  men  who  led 
licentious  lives  (like  the  Co- 
rinthian freethinkers),  and 
they  are  called  "enemies  of  the 
cros$"  because  the  cross  was 
the  symbol  of  mortification. 

88Cf.  Rom.  xvi.  18. 

■^oQn  St.  Paul's  use  of  "we" 
see  DOte  on  1  Thess.  i.  3.  An 
objection    has    been    made    to 


translating  it  in  the  singular 
in  this  passage,  on  the  ground 
that  this  seems  to  limit  St. 
Paul's  expression  of  Christian 
hope  and  faith  to  himself  ;  but 
a  very  little  consideration  will 
suffice  to  show  the  futility  of 
such  an  objection.  Where  St. 
Paul  speaks  of  his  hopes  and 
faith  as  a  Christian,  his  words 
are  necessarily  applicable  to 
other  Christians  as  well  as  to 
himself.  And,  in  fact,  some  of 
the  passages  to  which  Chris- 
tians in  general  have  ever 
turned  with  the  most  fervent 
sympathy,  and  which  they  have 
most  undoubtingly  appropri- 
ated, are  those  very  passages 
where  St.  Paul  uses  the  "singu- 
lar:" as,  for  example,  "for 
me,"  Gal.  ii.  20. 

^^This  noun  must  not  be 
translated  citizenship  (as  has 
been  proposed),  which  would 
be  a  different  word  (cf.  Acts 
xxii.  28).  The  corresponding 
verb  means  to  perform  the 
functions  of  civil  life,  and  is 
used  simply  for  to  live;  see 
Acts  xxiii.  1,  and  Phil.  i.  27. 
Hence  the  noun  means  the  tenor 
of  life.  It  should  be  also  ob- 
served that  the  verb  here  means 
more  than  simply  "is,"  though 
it  is  difficult  here  to  express 
the  sbade  of  difference  in  Eng- 
lish. 


EPISTLE  TO  THE  PHILIPPIANS. 


171 


Euodia  and 
Syntyche  must 
be  reconciled. 


whence  also  I  took  for  a  Saviour,  the  Lord  Jesus  Christ;   who     21 
shall  change  my  vile^s  body  into  the  likeness  of  His  glorious 
body ;    according  to  the  working  whereby  He  is  able  even  to 
subdue  all  things  unto   Himself.     Therefore,   my  brethren,  iv.  1 
dearly  beloved  and  longed  for,  my  joy  and  crown,  so  stand 
fast  in  the  Lord,  my  dearly  beloved. 

I  exhort  Euodia,  and  I  exhort  Syntyehe,73  2 
to  be  of  one  mind  in  the  Lord.  Yea,'  and  I  3 
beseech  thee  also,  my  true  yokefellow,^*  to 
help  them  [to  be  reconciled] ;  for  they 
strove  earnestly  in  the  work  of  the  Glad-tidings  with  me, 
together  with  Clemens^s  and  my  other  fellow-laborers,  whose 
names  are  in  the  Bookie  of  Life. 

Eejoice  in  the  Lord  at  all  times.     Again       4 
Exhortation  to      will77  I  say,  rejoice.     Let  your  forbearance       5 
rejoice  in^tHb-     ]^q  known  to  all  men.    The78  Lord  is  at  hand, 
love' a^'d^follow    ^^^t  no  care  trouble  you,  but  in  all  things,  by       6 
goodness.  prayer  and  supplication  with  thanksgiving, 

let  your  requests  be  made  known  to  God. 
And  the  peace  of  God,  which  passeth  all  understanding,  shall  7 
keep79  your  hearts  and  minds  in  Christ  Jesus.  Finally,  breth-  8 
ren,  whatsoever  is  true,  whatsoever  is  venerable,  whatsoever 
is  just,  whatsoever  is  pure,  whatsoever  is  endearing,  what- 
soever is  of  good  report, — if  there  be  any  virtue,  and  if  there 
be  any  praise, — be  such  your  treasures.so     That  which  you       9 


"Literally,  the  body  of  my 
hu7niliation. 

"These  were  two  women  (the 
pronoun  is  feminine  in  v.  3, 
which  is  mistranslated  in  A. 
V. )  who  were  at  variance. 

^*We  have  no  means  of  know- 
ing who  was  the  person  thus 
addressed.  Apparently  some 
eminent  Christian  at  Philippi, 
to  whom  the  Epistle  was  to  be 
presented  in  the  first  instance. 
The  old  hypothesis  (mentioned 
by  Chrysostom),  that  the  word 
is  a  proper  name,  is  not  with- 
out plausibility ;  "who  are 
Syzygus  in  name  and  in  fact," 
as  a  commentator  says. 

"We  learn  from  Origen 
(Comm.  on  John  i.  29)  that 
this  Clemens  (commonly  called 
Clement)  was  the  same  who 
was  afterwards  Bishop  of 
Rome,  and  who  wrote  the 
Epistles  to  the  Corinthians 
which  we  have  before  referred 
to.      Eusebius    quoted    the    fol- 


lowing statement  concerning 
him  from  Irenaeus :  "In  the 
third  place  after  the  Apostles 
the  episcopal  oflBce  was  held  by 
Clemens,  who  also  saw  the 
blessed  Apostles,  and  lived  with 
them." — Hist.  Eccl.  v.  6.  It 
appears  from  the  present  pas- 
sage that  he  had  formerly  la- 
bored successfully  at   Philippi. 

''^Compare  "Book  of  the  liv- 
ing," Ps.  Ixix.  28  (LXX.),  and 
also  Luke  x.  20,  and  Heb.  xii. 
23. 

"The  verb  is  future.  He  re- 
fers to  iii,  1. 

''^They  are  exhorted  to  be 
joyful  under  persecution,  and 
show  gentleness  to  their  perse- 
cutors, because  the  Lord's 
coming  would  soon  deliver 
them  from  all  their  afflictions. 
Compare  note  on  1  Cor.  xvi.  22. 

''^Literally,  garrison. 

^''Literally,  reckon  these 
things  in  account.  Compare  1 
Cor.  xiii.  5. 


172       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
iv. 

were  taught  and  learned,  and  which  you  heard  and  saw  in 
me, — be  that  your  practice.  So  shall  the  God  of  peace  be 
with  you. 

10  I  rejoiced   in  the   Lord   greatly  when  I    Liberality  of 
found  that  now,  after  so  long  a  time,  your   the  Philippian 
care  for  me  had  borne  fruit  again; si   though    Church. 

your  care  indeed  never  failed,  but  you  lacked  opportunity. 

11  Not  that  I  speak  as  if  I  were  in  want;   for  1^2  have  learned, 

12  in  whatsoever  state  I  am,  to  be  content.  I  can  bear  either 
abasement  or  abundance.  In  all  things,  and  amongst  all 
men,  I  have  been  taught  the  secret,83  to  be  full  or  to  be  hun- 

1 3  gry,  to  want  or  to  abound.    I  can  do  all  things  in  Hims*  who 

14  strengthens  me.     Nevertheless,  you  have  done  well,  in  con- 

15  tributing  to  the  help  of  my  affliction.  And  you  know  your- 
selves, Philippians,  that,  in  the  beginning  of  the  Glad-tidings, 
after  I  had  left  Macedonia,^^  no  Church  communicated  with 

16  me  on  account  of  giving  and  receiving,  but  you  alone.  For 
even  while  I  was  [still]  in  Thessalonica,86  you  sent  once  and 

17  again  to  relieve  my  need.  Not  that  I  seek  your  gifts,  but 
I  seek  the  fruit  which  accrues  therefrom  to  your  account. 

18  But  I  have  all  which  I  require,  and  more  than  I  require.  I 
am  fully  supplied,  having  received  from  Epaphroditus  your 
gifts,  "an  odor  of  sweetness, "^"^  an  acceptable  sacrifice  well 

19  pleasing  to  God.  And  your  o'^ti  needs^s  shall  be  all  supplied 
by  my  God,  in  the  fulness  of  His  glorious  riches  in  Christ 

20  Jesus.  Now  to  our  God  and  Father  be  glory  unto  the  ages 
of  ages.    Amen. 

21  Salute  every  saint  in  Christ  Jesus.     The    „  ,   .     . 
brethren  who  are  with  me89  salute  you.  Salutations. 

22  All  the  saints  here  salute  you,  especially  those  who  be- 
long to  the  house  of  Caesar.so 

23  The  grace  of  our  Lord  Jesus  Christ  be    Autograph 
with   your   spirits.9i  benediction. 

s^The   literal    meaning    is   to  ants,      such      as      Aristarchus, 

put  forth  fresh  shoots.  Epaphras,    Demas,    Timotheus, 

82this  "I"  is  emphatic.  &c.     Cf.  Gal.  i.  2. 

s^Literally,  "I  have  been  init-  ^oThese  members  of  the  Im- 

iated."  perial  household  were  probably 

»*"Christ"   is  omitted   in  the  slaves  ;    so  the  same  expression 

best    MSS.      For    "strengthen,"  is  used  by  Josephus  {Ant.  xviii. 

cf.  Rom.  iv.  20,  5.  8).     If  St.  Paul  was  at  this 

85Compare  2   Cor.  xi.  9,  and  time  confined  in  the  neighbor- 

p.  338.  hood  of  the  Praetorian  quarters 

*«See  p.  284.  attached  to  the  palace,  we  can 

8'^Gen.  viii,  21  (LXX.).   Com-  more    readily    account    for   the 

pare  also  Levit.  i.  9,  and  Eph.  conversion    of    some    of    those 

V.  2.  who  lived  in  the  buildings  Im- 

88The  your  is  emphatic.  mediately  contiguous. 

89This  brethren  with  me,  dis-  »iThe     majority     of     uncial 

tinguished  from  all  the  saints  MSS.    read    "spirit,"   and   omit 

in  the  next  verse,  seems  to  de-  the  "amen." 
note  St,  Paul's  special  attend- 


THE  FIKST  EPISTLE  TO  TIMOTHEUS. 

PAUL,   an    Apostle   of   Jesus   Christ,   by 
command    of    God   our   Saviour   and    Christ 
.Tesus2  our  hope,  To  Timotheus  my  true  son  in3  faith. 

Grace,  mercy,  and  peace,  from  God  our  Father,  and  Christ 
Jesus  our  Lord. 

As  I  desired  thee  to  remain  in  Ephesus,* 
when  I  was  setting  out  for  Macedonia,  that 
thou  mightest  command  certain  persons  not 
to  teach^  falsely,  nor  to  regard  fables  and 
endless^  genealogies,  which  furnish  ground 
for  disputation  rather  than  for  the  exercising 
of  the  stewardship7  of  God  in  faith. 

Now  the  end  of  the  commandment  is  love,  proceeding  from 
a  pure  heart,  and  good  conscience,  and  undissembled  faith. 
Which  some  have  missed,  and  have  turned  aside  to  vain 
babbling,  desiring  to  be  teachers  of  the  Law,8  understanding 
neither  what  they  say  nor  whereof  they  affirm.  But  we  know 
that  the  Law  is  good  if  a  man  use  it  lawfully ;  knowing  this, 
that  the9  Law  is  not  made  for  a^o  righteous  man,  but  for 
the  lawless  and  disobedient,  for  the  impious  and  sinful,  for 


Salutation. 


Timotheus  Is 
reminded  of  the 
commission 
given  to  him 
to  oppose  the 
false  teachers. 


2"Lord"  is  omitted  in  the 
best  MSS. 

3Not  "the  faith"  (A.  V.), 
which  would  require  the  defi- 
nite article. 

*This  sentence  is  left  incom- 
plete. Probably  St.  Paul  meant 
to  complete  it  by  "so  I  still 
desire  thee,"  or  something  to 
that  effect ;  but  forgot  to  ex- 
press this,  as  he  continued  to 
dictate  the  subjects  of  his 
charge  to  Timotheus. 

°This  Greek  word  occurs  no- 
where but  in  this  Epistle. 

«See  Titus  iii.  9. 

'"Stewardship"  (not  "edify- 
ing") is  the  reading  of  the 
MSS.  Compare  1  Cor.  ix.  17. 
It  would  seem  from  this  ex- 
pression that  the  false  teachers 
in  Ephesus  were  among  the 
number  of  the  presbyters, 
which  would  agree  with  the 
anticipation  expresed  in  Acts 
XX.  30. 


^We  must  observe  that  this 
expression  may  be  taken  in  two 
ways ;  either  to  denote  Juda- 
izers,  who  insisted  on  the  per- 
manent obligation  of  the  Mosaic 
Law  (which  seems  to  suit  the 
context  best),  or  to  denote  Pla- 
tonizing  expounders  of  the 
Law,  like  Philo,  who  professed 
to  teach  the  true  and  deep  view 
of  the  Law.  To  suppose  (with 
Baur)  that  a  Gnostic  like  Mar- 
cion,  who  rejected  the  Law  al- 
together, could  be  called  "a 
teacher  of  the  Law,"  is  (to  say 
the  least  of  it)  a  very  unnatr 
ural  hypothesis. 

"The  noun  in  the  original  is 
without  the  article  here,  as 
often  when  thus  used.  Com- 
pare Rom.  ii.  12,  iii.  31,  v.  13, 
&c. 

"Compare  Gal.  v.  18,  "If  ye 
are  led  by  the  Spirit,  ye  are 
not  under  the  Law,"  and  the 
note  on  that  passage. 

173 


174      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

i. 

10  the  unholy  and  profane,  for  parricidesn  and  murderers,  for 
fornicators,  sodomites,  slave-dealers,i2  liars,  perjurers,  and 

11  whatsoever  else  is  contrary  to  sound  doctrine.  Such  is  the 
glorious  Glad-tidings  of  the  blessed  God,  which  was  com- 
mitted to  my  trust. 

12  And    I    thank    Him    who    has    given    me   rj^^^  commis- 
strength,  Christ  Jesus  our  Lord,  that  He  ac-    sion  and  call- 
counted  me  faithful,  and  appointed  me  to    ing  of  Paul. 

13  minister  unto  His  service,  who  was  before  a  blasphemer  and 
persecutor,  and  doer  of  outrage;    but  I  received  mercy  be- 

14  cause  I  acted  ignorantly,  in  unbelief.  And  the  grace  of  our 
Lord  abounded  beyond^s  measure,  with  faith  and  love  which 

15  is  in  Christ  Jesus.  Faithful  is  the  saying,i4  and  worthy  of 
all  acceptation,  '*  Christ  Jesus  came  into  the  world  to  save 

16  sinners;"  of  whom  I  am  first.  But  for  this  cause  I  received 
mercy,  that  in  me  first  Jesus  Christ  might  show  forth  all 
His  long-suffering,  for  a  pattern  of  those  who  should  here- 

17  after  believe  on  Him  unto  life  everlasting.  Now  to  the 
King  eternal,i5  immortal,  invisible,  the  onlyic  God,  be  honor 
and  glory  unto  the  ages  of  ages.    Amen. 

18  This  charge  I  commit  unto  thee,  son  Timo- 

theus,  according  to  the  former  propheciesi^    e^jo^ned  \o 
concerning  thee;    that  in  the  strength  there-    fulfil  his  com- 

19  of  thou  mayest  fight  the  good  fight,  holding    mission, 
faith  and  a  good  conscience,  which  some  have  cast  away, 

20  and  made  shipwreck  concerning  the  faith.  •  Among  whom 
are  Hymenaeusis  and  Alexander,  whom  I  delivered  over  unto 

i^This    word    in    English    in-  i^These  are  probably  the  same 

eludes    parricides    and    matri-  mentioned  in   the  second  Epis- 

cides,    both    of    which    are   ex-  tie  (2  Tim.  ii.  17,  and  iv.  14). 

pressed  in  the  original.  Baur  and  De  Wette  argue  that 

"This  is  the  literal  transla-  this     passage     is     inconsistent 

tion.  with  the  hypothesis  that  2  Tim. 

"Compare   Rom.  v.   20,   "the  was  written  after  1  Tim. ;    be- 

gift    of    grace    overflowed    be-  cause  Hymenaeus    (who  in  this 

yond."  place    is    described    as    excom- 

"See  note  on  iii.  16.  municated  and  cut  off  from  the 

i^This  seems   the  best  inter-  Church)   appears  in  2  Tim.  as 

pretation  of  "king  of  the  ages ;"  a   false   teacher  still    active   in 

compare  Apoc.  xi.  15.  the  Church.     But  there  is  noth- 

i'^"Wise"    is    omitted    in    the  ing  at  all  inconsistent  in  this ; 

best  MSS.  for     example,     the     incestuous 

"These  prophecies  were  prob-  man   at  Corinth,   who  had   the 

ably   made    at    the    time    when  very  same  sentence  passed   on 

Timotheus   was    first   called   to  him     (1    Cor.    v.    5),    was    re- 

the  service  of  Christ.     Compare  stored  to  the  Church  in  a  few 

Acts  xiii.  1,  2,  when  the  will  of  months,  on  his  repentance.    De 

God    for    the    mission    of    Paul  Wette  also  says,  that,  in  2  Tim. 

and  Barnabas  was  indicated  by  ii.  17,  Hymenaeus  appears  to  be 

the  Prophets  of  the  Church  of  mentioned  to  Timotheus  for  the 

Antioch.  first  time;  but  this  (we  think) 


FIRST  EPISTLE  TO  TIMOTHEUS. 


175 


Directions  for 
public  worship, 
and  the  be- 
havior of  men 
and  women 
thereat. 


Satani9  that  they  might  be  taught  by2o  punishment  not  to 
blaspheme. 

I  exhort,  therefore,  that,  first  of  all,2i  sup-  ii. 
plications,  prayers,  intercessions,  and  thanks- 
givings be  made  for  all  men;  for  kings22 
and  all  that  are  in  authority,  that  we  may 
lead  a  quiet  and  peaceable  life  in  all  godli- 
ness23  and  gravity.  For  this  is  good  and  ac- 
ceptable in  the  sight  of  God  our  Saviour,  who  wills  that  all 
men  should  be  saved,  and  should  come  to  the  knowledges*  of 
the  truth.  For  [over  all]  there  is  butss  one  God,  and  one 
mediator  between  God  and  men,  the  manse  Christ  Jesus,  who 
gave  Himself  a  ransom  for  all  men,  to  be  testified  in  due 
time.  And  of  this  testimony  I  was  appointed  herald  and 
apostle  (I  speak  the  truth  in  Christ,  I  lie  not),  a  teacher  of 
the  Gentiles,  in  faith  and  truth.  I  desire,  then,  that  in  every 
place27  the  men28  should  offer  up  prayers,  lifting  up  their 
hands29  in  holiness,  putting  away  anger  and  disputation. 
Likewise,  also,  that  the  women  should  comedo  in  seemly  ap- 
parel, and  adorn  themselves  with  modesty  and  self-re- 
straint ;3i    not  in  braided  hair,  or  gold,  or  pearls,  or  costly 


will  not  be  the  opinion  of  any 
one  who  takes  an  unprejudiced 
view  of  that  passage. 

i^On  this  expression,  see  the 
note  on  1  Cor.  v.  5. 

20The  Greek  verb  has  this 
meaning.  Cf.  Luke  xxiii.  16, 
and  2  Cor.  vi.  9. 

""First  of  all,"  namely,  be- 
fore the  other  prayers.  This 
explanation,  which  is  Chyrsos- 
tom's,  seems  preferable  to  that 
adopted  by  De  Wette,  Huther, 
and  others,  who  take  it  to  mean 
"above  all  things."  It  is  clear 
from  what  follows  (v.  8)  that 
St.  Paul  is  speaking  of  public 
prayer,  which  he  here  directs 
to  be  commenced  by  interces- 
sory prayer. 

22Here  we  see  a  precept  di- 
rected against  the  seditious 
temper  which  prevailed  among 
some  of  the  early  heretics. 
Compare  Jude  8,  and  2  Pet.  ii. 
9,  and  Rom.  xiii.  1. 

23This  term  for  Christian 
piety  is  not  used  by  St.  Paul, 
except  in  the  Pastoral  Epistles. 
See  note  on  Tit.  i.  9.  It  is  used 
by  St.  Peter  (2  Pet.  i.  6)  and 


by  Clemens  Romanus  in  the 
same  sense. 

2*For  the  meaning  of  this, 
compare  2  Tim.  lii.  7,  and  Rom. 
x.  2,  and  1  Cor.  xiii.  12. 

25This  is  the  same  sentiment 
as  Rom.  iii.  29,  30. 

=«The  manhood  of  our  Lord  is 
here  insisted  on,  because  there- 
on rests  His  mediation.  Com- 
pare Heb.  ii.  14,  and  iv.  15. 

"Chrysostom  thinks  that 
there  is  a  contrast  between 
Christian  worship,  which  could 
be  offered  in  every  place,  and 
the  Jewish  sacrifices,  which 
could  only  be  offered  in  the 
Temple. 

2SThe  men,  not  the  women, 
were  to  officiate. 

20This  was  the  Jewish  atti- 
tude in  prayer.     Cf.  Ps.  Ixiii.  4. 

soAfter  women  we  must  sup- 
ply pray  (as  Chrysostom  does), 
or  something  equivalent  {to 
take  part  in  the  loorship,  &c.), 
from  the  preceding  context. 

3' It  is  a  peculiarity  of  the 
Pastoral  Epistles  to  dwell  very 
frequently  on  this  virtue  of 
self-restraint. 


176       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


11. 
10 
11 
12 


garments,  but  (as  'befits  womeii  professing  godliness)   with. 

the  ornament  of  good  works.     Let  women  learn  in  silence, 

with  entire  submission.    But  I  permit  not  a  woman  to  teach^ 

r.or  to  claim  authority,  over  the  man,  but  to  keep  silence. 
13, 14  (For  Adam  was  first  formed,  then  Eve.    And  Adam  was  not 

deceived;    but  the  woman  was  deceived,  and  became  a  trans- 
15     gressor.)      But  women  will  be   savedss   by  the  bearing  of 

children;    if  they  continue  in  faith  and  love  and  holiness, 

with  self-restraint, 
iii.  1         Faithful  is  the  saying,  **  If  a  man  seelcs 

the  office  of  a  Bishop,^^  he  desires  a  good 

2  worTc."  A  Bishop,34  then,  must  be  free  from 
reproach,  the  husband^s  of  one  wife,  sober, 
self -restrained,    orderly,    hospitable,36    skilled   in    teaching; 

3  not  given   to  wine  or  brawls,37  but  gentle,  peaceable,  and 

4  liberal;    ruling  his  own  household  well,  keeping  his  children 

5  in  subjection  with  all  gravity — (but  if  a  man  knows  not  how 
to  rule  his  own  household,  how  can  he  take  charge  of  the 

6  Church  of   God?) — not   a  novice,   lest  he  be  blinded  with 

7  pride,  and  fall  into  the  condemnation  of  the  Devil.     More- 
over, he  ought  to  have  a  good  reputation  among  those  who 


Directions  for 
the  appoint- 
ment of  Pres- 
byters. 


^^Ttie  Greek  liere  cannot  mean 
"in child-bearing"  (A.  v.).  The 
Apostle's  meaning  is,  that  wom- 
en are  to  be  kept  in  the  path 
of  safety,  not  by  talcing  upon 
themselves  the  office  of  the  man 
(by  taking  a  public  part  in  the 
assemblies  of  the  Church,  &c.), 
but  by  the  performance  of  the 
peculiar  functions  which  God 
has  assigned  to  their  sex. 

33It  should  not  be  forgotten 
that  the  word  enia-Kono^  is  used 
in  the  Pastoral  Epistles  as 
synonymous  with  wpea-^urepos 
See  p.  378,  and  Tit.  1.  5,  com- 
pared with  i.  7. 

3*Rightly  translated  in  A.  V. 
"a  bishop,"  not  "the  bishop," 
in  spite  of  the  article.  See  note 
on  Tit.  i.  7. 

35"Husband  of  one  wife." 
Compare  iii.  12,  v.  9,  and  Tit. 
i.  6.  Many  different  interpre- 
tations have  been  given  to  this 
precept.  It  has  been  supposed 
(1)  to  prescribe  marriage,  (2) 
to  forbid  polygamy,  (3)  to  for- 
bid second  marriages.  The 
true  interpretation  seems  to  be 
as  follows : — In  the  corrupt  fa- 
cility of  divorce  allowed  both 


by  the  Greek  and  Roman  law, 
it  was  very  common  for  man 
and  wife  to  separate,  and  marry 
other  parties,  during  the  life 
of  one  another.  Thus  a  man 
might  have  three  or  four  liv- 
ing wives ;  or,  rather,  women 
who  had  all  successively  been 
his  wives.  An  example  of  the 
operation  of  a  similiar  code  is 
unhappily  to  be  found  in  our 
own  colony  of  Mauritius  :  there 
the  French  Revolutionary  law 
of  divorce  has  been  suffered  by 
the  English  government  to  re- 
main unrepealed  ;  and  it  is  not 
uncommon  to  meet  in  society 
three  or  four  women  who  have 
all  been  the  wives  of  the  same 
man,  and  three  or  four  men 
who  have  all  been  the  husbands 
of  the  same  woman.  We  be- 
lieve it  is  this  kind  of  success- 
ive polygamy,  rather  than  si- 
multaneous polygamy,  which  is 
here  spoken  of  as  disqualifying 
for  the  Presbyterate.     So  Beza. 

3'5"Hospitable."  Compare  Heb. 
xiii.  2,  and  v.  10. 

3"The  allusion  to  "filthy  lu- 
cre" is  omitted  in  the  best 
MSS. 


FIEST  EPISTLE  TO  TIMOTHEUS. 


177 


Directions  for 
the  appoint- 
ment of  Dea- 
cons. 


are  without  the  Church;    lest  he  fall  into  reproach,  and  into 
a  snare  of  the  Devil.^s 

Likewise,  the  Deacons  must  be  men  of 
gravity,  not  double-tongued,  not  given  to 
much  wine,  not  greedy  of  gain,  holding  the 
mystery  of  the  faith  in  a  pure  conscience. 
And  let  these  also  be  first  tried,  and  after 
trial  be  made  Deacons,  if  they  are  found  irreproachable. 
Their  wives,39  likewise,  must  be  women  of  gravity,  not 
slanderers,  sober  and  faithful  in  all  things.  Let  the  Deacons 
be  husbands  of  one  wife,  fitly  ruling  their  children  and  their 
own  households.  For  those  who  hav»  well  performed  the 
office  of  a  Deacon  gain  for  themselves  a  good  position,4o  and 
great  boldness  in  the  faith  of  Christ  Jesus. 

These  things  I  write  to  thee,  although  I 
Reason  for  hope  to  come  to  thee  shortly;    but  in  order 

direction? To^       that    (if  I  should  be  delayed)    thou  mayst 
Timottieus.  know  how  to  conduct  thyself  in  the  house  of 

God  (for  such  is  the  Church  of  the  living 
God) 41  as  a  pillar  and  main-stay  of  the  truth.  And,  without 
contradiction,  great  is  the  mystery  of  godliness — '  *  God^^  was 


10 

11 
12 

13 


14 
15 

15 


16 


'-''See  note  on  2  Tim.  ii.  26. 

39We  agree  with  Huther  in 
thinking  the  Authorized  Ver- 
sion correct  here,  notwithstand- 
ing the  great  authority  of 
Chrysostom  in  ancient,  and  De 
Wette  and  others  in  modern 
times,  who  interpret  "wovien" 
nere  to  mean  "deaconesses."  On 
that  view,  the  verse  is  most  un- 
naturally interpolated  in  the 
midst  of  the  discussion  con- 
cerning the  Deacons.  [This  is 
hardly  so,  if  we  view  the  Prim- 
itive Diaconate  as  consisting  of 
two  co-ordinate  branches,  a 
diaconate  of  men  and  a  diaco- 
note  of  women.  We  observe, 
too,  that  nothing  is  said  above 
of  the  duties  of  the  wives  of 
the  Bishops.  Our  three  chief 
modern  commentators  in  Eng- 
land, Alford,  Ellicott,  and 
Wordsworth,  interpret  the  verse 
before  us  as  it  was  interpreted 
by  Chrysostom  and  Jerome. — 
H.] 

♦"This  verse  is  introduced  by 
"for"  as  giving  a  reason  for 
the  previous  directions,  viz.  the 
great  importance  of  having 
f}00d  deacons ;  such  men,  by 
the  fit  performance  of  the  oflBce, 


gained  a  high  position  in  the 
community,  and  acquired  (by 
constant  intercourse  with  dif- 
ferent classes  of  men)  a  bold- 
ness in  maintaining  their  prin- 
ciples, which  was  of  great  ad- 
vantage to  them  afterwards, 
and  to  the  Church  of  which 
they  were  subsequently  to  be- 
come Presbyters. 

*Hn  this  much-disputed  pas- 
sage, we  adopt  the  interpreta- 
tion given  by  Gregory  of  Nyssa. 
So  the  passage  was  understood 
(as  Canon  Stanley  observes) 
by  the  Church  of  Lyons  (a.  d. 
177)  ;  for  in  their  Epistles  the 
same  expression  is  applied  to 
Attains  the  Martyr.  So,  also, 
St.  Paul  speaks  of  the  chief 
Apostles  at  Jerusalem  as  "pil- 
lars" (Gal.  ii.  9)  ;  and  so,  in 
Apoc.  iii.  12,  we  find  the  Chris- 
tian who  is  undaunted  by  perse- 
cution described  as  "a  pillar  in 
the  Temple  of  God."  The  gram- 
matical objection  to  Gregory's 
view  is  untenable  ;  and  a  Greek 
v.-riter  of  the  4th  century  may 
be  at  least  as  good  a  judge  on 
this  point  as  his  modern  oppo- 
nents. 

*-We  retain  the  Received  Text 


178       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


iv.l 


False  teachers 
to  be  expelled; 
their  charac- 
teristics, and 
the  mode  of  re- 
sisting  them. 


manifested  in  the  flesh,  justified'^^  in  the  Spirit;  beheld  by 
angels,  preached  among  the  Gentiles;  believed  on  in  the 
world,  received  up  i?i  glory. "^'^ 

Now  the  Spirit  declares  expressly,  that  in 
after-times  some  will  depart  from  the  faith, 
giving  heed  to  seducing  spirits,  and  teach- 
ings of  demons,  speaking45  lies  in  hypocrisy, 
having  their  conscience  seared;  hindering 
marriage,*^  enjoining  abstinence  from 
meats,  which  God  created  to  be  received  with  thanksgiving 
by  those  who  believe  and  have*^  knowledge  of  the  truth.  For 
all  things  created  by  God  are  good,  and  nothing  is  to  be  re- 
jected, if  it  be  received  with  thanksgiving.  For  it  is  sancti- 
fied by  the  Word  of  God^s  and  prayer. 

In  thus  instructing  the  brethren,  thou  wilt  be  a  good  serv- 
ant of  Jesus  Christ,  nourishing  thyself  with  the  words  of  the 
faith  and  good  doctrine  which  thou  hast  followed.  Reject 
the  fables  of  profane  and  doting  teachers,  but  train  thyself^^ 


here,  considering,  that,  when 
the  testimony  of  the  MSS.  is  so 
divided,  we  are  justified  in  re- 
taining the  text  most  familiar 
to  English  readers. 

*H.  e.  justified  against  gain- 
sayers,  as  being  what  He  claim- 
ed to  be. 

"There  can  be  little  doubt 
that  this  is  a  quotation  from 
some  Christian  hymn  or  creed. 
Such  quotations  in  the  Pastoral 
Epistles  (of  which  there  are 
five  introduced  by  the  same 
expression,  "faithful  is  the  say- 
ing") correspond  with  the  hy- 
pothesis that  these  Epistles 
were  among  the  last  written  by 
St.  Paul. 

*5"Speaking  lies"  is  most 
naturally  taken  with  "de- 
mons;"  but  St.  Paul,  while 
grammatically  speaking  of  the 
demons,  is  really  speaking  of 
the  false  teachers  who  acted 
under  their  impulse. 

"We  observe  a  strong  admix- 
ture of  the  Jewish  element  (ex- 
actly like  that  which  prevailed, 
as  we  have  seen,  in  the  Colos- 
sian  heresies)  in  the  prohibi- 
tion of  particular  kinds  of  food; 
compare  verse  4,  and  Col.  ii.  16, 
and  Col.  ii.  21,  22.  This  shows 
the  very  early  date  of  this  Epis- 


tle, and  contradicts  the  hypothe- 
sis of  Baur  as  to  its  origin.  At 
the  same  time  there  is  also  an 
Anti-Judaical  element. 

^'^See  note  on  1  Tim.  ii.  4. 

**We  have  a  specimen  of 
what  is  meant  by  this  verse  in 
the  following  beautiful  "Grace 
before  Meat,"  which  was  used 
in  the  primitive  Church : 
"Blessed  art  Thou,  O  Lord,  who 
feedest  me  from  my  youth, 
who  givest  food  unto  all  flesh. 
Fill  our  hearts  with  joy  and 
gladness,  that  always  having 
all  sufficiency  we  may  abound 
unto  every  good  work,  in  Christ 
Jesus  our  Lord,  through  whom 
be  glory,  honor,  and  might  unto 
Thee  for  ever.  Amen."  (Apos- 
tolical Constitutions,  vii.  49.) 
The  expression  "Word  of  God" 
probably  implies  that  the 
thanksgiving  was  commonly 
made  in  some  Scriptural  words, 
taken,  for  example,  out  of  the 
Psalms,  as  are  several  expres- 
sions in  the  above  Grace. 

*^It  seems,  from  a  compari- 
son of  this  with  the  following 
verse,  that  the  false  teachers 
laid  great  stress  on  a  training 
of  the  body  by  ascetic  prac- 
tices. For  the  metaphorical 
language,    borrowed    from    the 


FIRST  EPISTLE  TO  TIMOTHEUS.  179 

iv. 

for  the  contests  of  godliness.    For  the  training  of  the  body       S 
is  profitable  for  a  little;    but  godliness  is  profitable  for  all 
things,  having  promise  of  the  present  life  and  of  the  life  to 
come.    Faithful  is  the  saying,  and  worthy  of  all  acceptation,       9 
— "For  to  this  end  ice  endure  labor  and  reproach,  because  we     10 
have  set  our  hope  on  the  living  God,  who  is  the  saviour  of 
all^o  mankind,  specially  of  the  faithful." 

These    things    enjoin    and   teach;     let  no  11, 12 
T'^^^Th  °'  ™^°  despise  thy  youth,5i  but  make  thyself  a 

pattern  of  the  faithful,  in  word,  in  life,  in 
love,52  in  faith,  in  purity.     Until  I  come,  apply  thyself  to     13 
public53  reading,  exhortation,  and  teaching.    Neglect  not  the     14 
gift  that  is  in  thee,  which  was  given  thee  by  prophecys*  with 
the  laying-on  of  the  hands  of  the  Presbytery.    Let  these  things     15 
be  thy  care ;    give  thyself  wholly  to  them ;    that  thy  improve- 
ment may  be  manifest  to  all  men.     Give  heed  to  thyself  and     16 
to  thy  teaching;    continue  steadfast  therein. ^5     For  in  so 
doing  thou  shalt  save  both  thyself  and  thy  hearers. 

Rebuke  not  an  aged^s  man,  but  exhort  him  as  thou  wouldst  v.  1 
a  father;  treat  young  men  as  brothers;  the  aged  women  as  2 
mothers;    the  young  as  sisters,  in  all  purity. 

Pay  due  regards?  to  the  widows  who  are       3 
J^idows^ar^e^to     friendless  in  their  widowhood.     But  if  any       4 

ppo  e  .  ^i,jow  has  children  or  grandchildren,  let 
them  learn  to  show  their  godliness  first»8  towards  their  own 
household,  and  to  requite  their  parents;  for  this  is  accept- 
able^s  in  the  sight  of  God.  The  widow  who  is  friendless  and  5 
desolate  in  her  widowhood  sets  her  hope  on  God,  and  con- 
contests  of  the  Palaestra,  com-  '^^Compare  with  this  passage 
pare  1  Cor.  ix.  27.                                1  Tim.  i.  18,  and  the  note. 

^The    prominence    given    to  ^^This   in  them  is  very  per- 

this  truth  of  the  universality  of        plexing  ;    but  it  may  most  nat- 
salvation  in  this  Epistle   (com-        urally  be  referred  to  the  pre- 
pare ii.  4)  seems  to  imply  that        ceding  these  things. 
it  was  denied  by  the  Ephesian  ^''Cijj.ysos^om    jja,s    remarked 

false  teachers.  So  the  Gnostics  that  we  must  not  take  "elder" 
considered  salvation  as  belong-  here  in  its  official  sense ;  com- 
ing only  to  the  enlightened  few,  pare  the  following  "elder  wom- 
who,    in    their    system,    consti-        en." 

tuted  a  kind  of  spiritual  aris-  BT-rhe  ividows  were  from  the 

tocracy.  first  supported  out  of  the  funds 

"Compare  2  Tim.  ii.  22.  of  the  Church.     See  Acts  vi.  1. 

K^The   words    "in    spirit"  are  ^^First :   i.  e.  before  they  pre- 

omitted  in  the  best  MSS.  tend    to    make    professions    of 

^This  does  not  mean  reading        godliness  in  other  matters,   let 
in  the  sense  of  study,  but  read-       them    show   its    fruits    towards 
ing  aloud  to  others;    the  books       their  own  kindred, 
so   read   were    (at  this  period)  ^The  best  MSS.   omit   "good 

probably  those  of  the  Old  Tes-        and." 
tament,  and  perhaps  the  earlier 
gospels. 


180       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


n 

12 
13 


tinues  in  supplications  and  prayers  night  and  day;  but  she 
who  lives  in  wantonness  is  dead  while  she  lives;  and  hereof 
do  thou  admonish  them,  that  they  may  be  irreproachable. 
But  if  any  man  provide  not  for  his  own,6o  and  especially 
for  his  kindred,  he  has  denied  the  faith,  and  is  worse  than 
an  unbeliever. 

A   widow,    to   be   placed   upon   the^i    list,    Qualifications 
must  be   not   less  than  sixty  years   of  age,    of  widows  on 
having  been  the  wife  of  one  husband; 62   she    ^^®  ^*^*-' 
must  be  well  reported  of  for  good  deeds,  as  one  who  has 
brought    up    children,    received    strangers    with   hospitality, 
washed  the  feet  of  the  saints,  relieved  the  distressed,  and 
diligently  followed  every  good  work.     But  younger  widows 
reject;    for  when  they  have  become  wanton  against  Christ, 
they  desire  to  marry;    and  thereby  incur  condemnation,  be- 
cause they  have  broken  their  formercs  promise     Moreover, 
they  learns*   to   be   idle,   wandering  about   from   house   to 


^^His  own  would  include  his 
slaves  and  dependants.  So 
Cyprian  requires  the  Christian 
masters  to  tend  their  sick 
slaves  in  a  pestilence. 

^It  is  a  disputed  point  what 
Ust  is  referred  to  in  this  word ; 
whether  (1)  it  means  the  list 
of  widows  to  he  supported  out 
of  the  charitable  fund,  or  (2) 
the  list  of  deaconesses  (for 
which  office  the  age  of  sixty 
seems  too  old),  or  (3)  the  body 
of  church-widows  mentioned  by 
Tertullian  and  by  other  writers, 
as  a  kind  of  female  Presbyters, 
having  a  distinct  ecclesiastical 
position  and  duties.  The  point 
is  discussed  by  De  Wette,  Huth- 
er,  and  Wiesinger.  We  are  dis- 
posed to  take  a  middle  course 
between  the  first  and  third  hy- 
pothesis ;  by  supposing,  viz., 
that  the  list  here  mentioned  was 
that  of  all  the  widows  who  were 
officially  recognized  as  support- 
ed by  the  Church  ;  but  was  not 
confined  to  such  persons,  but 
included  also  richer  widows, 
who  were  willing  to  devote 
themselves  to  the  offices  assign- 
ed to  the  pauper  widows.  It 
has  been  argued  that  we  cannot 
suppose  that  needy  widows  who 
did  not  satisfy  the  conditions 
of  verse  9  would  be  excluded 
from  the  benefit  of  the  fund ; 
nor  need  we  suppose  this  ;  but 
since  all  could  scarcely  be  sup- 


ported, certain  conditions  were 
prescribed,  which  must  be  sat- 
isfied before  any  one  could  be 
considered  oflBcially  entitled  to 
a  place  on  the  list.  From  the 
class  of  widows  thus  formed, 
the  subsequent  "body  of  wid- 
ows" would  naturally  result. 
There  is  not  the  slightest 
ground  for  supposing  that  wid- 
oivs  here  means  virgins,  as 
Baur  has  imagined.  His  opin- 
ion is  well  refuted  by  Wies- 
inger and  De  Wette. 

^^For  the  meaning  of  this,  see 
note  on  iii.  2. 

^The  phrase  means  to  break 
a  promise,  and  is  so  explained 
by  Chrysostom,  and  by  Augus- 
tine. Hence  we  see  that,  when 
a  widow  has  received  into  the 
number  of  church-xcidows,  a 
promise  was  required  from  her 
(or  virtually  understood)  that 
she  would  devote  herself  for 
life  to  the  employments  which 
these  widows  undertook ;  viz. 
the  education  of  orphans,  and 
superintendence  of  the  younger 
women.  There  is  no  trace  here 
of  the  subsequent  ascetic  dis- 
approbation of  second  mar- 
riages, as  is  evident  from  verse 
14,  where  the  younger  widows 
are  expressly  desired  to  marry 
again.  This  also  confirms  our 
view  of  the  "wife  of  one  hus- 
band."    See  note  on   iii.  2. 

^The    construction   is   pecul- 


FIRST  EPISTLE  TO  TIMOTHEUS.  181 

V. 

house;    aud  not  only  idle,  but  tattlers  also  and  busy-bodies, 
speaking  things  which  ought  not  to  be  spoken.    I  wish  there-     14 
fore  that  younger  widows  should  marry,  bear  children,  rule 
their  households,  and  give  no  occasion  to  the  adversary  for 
reproach.    For  already  some  of  them  have  gone  astray  after     15 
Satan. 

If  there  are  widows  dependent  on  any  believer  (whether     16 
man  or  woman),  let  those  on  whom  they  depend  relieve  them, 
and  let  not  the  Church  be  burdened  with  them ;    that  it  may 
relieve  the  widows  who  are  destitute. 

Let    the    Presbyters    who    perform    their     17 
thTpJSbyte r°'     °^^^^  ^^^^  ^®  counted  worthy  of  a  twofold 
honor,65    especially    those^s    who    labor    in 
speaking  and  teaching.     For  the  Scriptures  saith,   *  *  Thou     18 
Shalt  not  muzzle  the  ox  that  treadeth  OMt  the  corn;''^"^  and, 
* '  The  laborer  is  worthy  of  his  hire. '  '68 

Against  a  Presbyter  receive  no  accusation  except  on  the     19 
testimony's  of  two  or  three  witnesses.    Rebuke  the  offenders  in     20 
presence  of  all,  that  others  also  may  fear.     I  adjure  thee,     21 
before  God  and^o  Christ  Jesus  and  the  chosen^i  angels,  that 
thou  observe  these  things  without  prejudice  against  any  man, 
and  do  nothing  out  of  partiality, 
_.   ,.      .  Lay  hands  hastily  on  no  man,  nor  make     22 

r    na  on.  thyself  72  a  partaker  in  the  sins  committed  by 

another.     Keep  thyself  pure. 

Particular  Drink  no  longer  water  only,  but  use  a  little     23 

and  general  wine  for  the  sake  of  thy  stomach,  and  thy 

cautions.  frequent  maladies. 

iar,     but    not    unexampled    in  words  are  quoted  in   a  reverse 

classical  Greek.  order).     The  LXX.  agrees  with 

^Honor  here  seems  (from  the  1  Cor.  ix.  9. 

next  verse)  to  imply  the  notion  ^^Luke  x.  7. 

of  reward.     Compare  the  verb  «>This  rule  is  founded  on  the 

honor  in  verse  3  above.     Upon  Mosiac      jurisprudence,      Deut. 

a  misinterpretation  of  this  verse  xix.   5,   and  appealed  to  by  St. 

was     founded     the     disgusting  Paul,  2  Cor.  xiii.  1. 

practice,  which  prevailed  in  the  ''^Lord  is  omitted  by  the  best 

third  century,  of  setting  a  dou-  MSS. 

ble  portion  of  meat  before  the  "By   the    chosen   angels    are 

Presbyters,  in  the  feasts  of  love.  probably  meant  those  especially 

««We  find,  from  this  passage,  selected    by    God   as    His   mes- 

that  there  were  some  presbyters  sengers  to  the  human  race,  such 

who  were  not  teachers,  i.  e.  who  as  Gabriel. 

did    not    perform    the    office    of  "The  meaning  of  the   latter 

public    instruction    in   the    con-  part  of  this  verse  is,  that  Tim- 

gregation.       This      is      another  otheus,     if    he    ordained    unfit 

strong  proof  of  the  early  date  person    (e.   g.   friends   or  rela- 

of  the  Epistle.  tions)    out  of  partiality,  would 

^This  quotation    (Deut.   xxv.  thereby  make  himself  a  partici- 

4)   is  applied  to  the  same  pur-  pator  in  their  sins, 
pose,  1  Cor.  ix.  9    (where  the 


182       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

V. 

214  [In  thy  decisions  remember  that]  the  sins  of  some  men 
are  manifest  beforehand,  and  lead  the  way  to  their  con- 
denmnation;    but  the  sins  of  others  are  not  seen  till  after- 

25  wards.  Likewise,  also,  the  good  deeds  of  some  men  are  con- 
spicuous; and  those  which  they  conceal  cannot  be  kept 
hidden. 

i.  1        Let  those  who  are  under  the  yoke  as  bonds- 
men   esteem    their    masters    worthy    of    all    ^^^^gg^  °' 
honor,   lest   reproach  be   brought  upon  the 

2  name  of  God  and  His  doctrine.  And  let  those  whose  masters 
are  believers  not  despise  them  because  they  are  brethren,  but 
serve  them  with  the  more  subjection,  because  they  who 
claim73  the  benefit  are  believing  and  beloved.  Thus  teach 
thou,  and  exhort. 

3  If  any  man  teach  f alsely,^*  and  consent    p^jg^  teachers 
not  to  the  sound  words  of  our  Lord  Jesus    rebuked ;    their 

4  Christ,    and   to   the    godly    doctrine,    he    is   covetousness. 
blinded  with  pride,  and  understands  nothing,  but  is  filled 
with  a   sickly75  appetite  for   disputations  and  contentions 

5  about  words,  whence  arise  envy,  strife,  reproaches,  evil  sus- 
picions, violent  collisions^s  of  men  whose  mind  is  corrupted, 
and  who  are  destitute  of  the  truth;    who  think  that  godli- 

6  ness77  is  a  gainful  trade.^s    But  godliness  with  contentment 

7  is  truly  gainful ;    for  we  brought  nothing  into  the  world,  and 

"The   A.    V,   is    inconsistent  liberty  for  the  slave,   destined 

with  the  presence  of  the  Greek  to  ripen  in  due  time.     It  would 

definite  article.     The  verb  here  scarcely  have  been  necessary  to 

used  has  the  sense  of  claim  in  say  this,  but  that  a  teacher  of 

classical     Greek,     though     not  divinity  has  lately  published  li 

elsewhere  in  the  N.  T.  statement  that  "St.  Paul's  epis- 

"The   section   from  verses   9  ties  condemn  attempts  to  abol- 

to    10    is    a    general    warning  ish  slavery,  as  the  work  of  men 

against  the   false   teachers,   as  'proud,    knowing    nothing'     (1 

is  evident  from  the  whole  con-  Tim.  vi.   2-4)."     See  Rational 

text.     It  is  a  mistake  to  refer  Godliness:     by     R.     Williams, 

the    "false    teaching"    to    some  D.D. 

(imaginary)  teachers  who  are  ''^Sickly  is  the  antithesis  to 
supposed  by  some  to  have  sound  above.  Similar  phrase- 
preached  the  abolition  of  slav-  ology  is  found  in  Plato, 
ery.  There  is  no  evidence  or  '^^The  original  meaning  of  the 
probability  whatever  that  such  uncompounded  word  (taking 
teachers  existed;  although  it  the  reading  of  the  best  MSS.) 
was   natural  that   some  of  the  is  friction. 

Christian      slaves      themselves  "The  A.  V.  here  reverses  the 

should    have    been    tempted    to  true  order,  and  violates  the  law 

"despise"  their  believing  mas-  of  the  article, 

ters,  with  whom  they  were  now  "The     words     "From     such 

united    by   so   holy    a    bond   of  withdraw      thyself"      are     not 

brotherhood ;      a,    bond    which  found  here  in  the  best  MSS. 
contained  in  itself  the  seeds  of 


FIRST  EPISTLE  TO  TIMOTHEUS.  183 

vi. 
it  is  certain  we  can  carry  nothing  out;    but  having  food  and       8 
shelter,  let  us  be  therewith  content.    They  who  seek  for  riches       9 
fall  into  temptations  and  snares  and  many  foolish  and  hurt- 
ful desires,  which  drown  men  in  ruin  and  destruction.     For     10 
the  love  of  money  is  the  root  of  all  evils ;    and  some,  coveting 
it,  have  been  led  astray  from  the  faith,  and  pierced  them- 
selves through  with  many  sorrows. 

But  thou,  O  man  of  God,  flee  these  things;     11 
Exhortations         ^^^^    follow    after    righteousness,    godliness, 

faith,  love,  steadf astness,79  meekness.    Fight     12 
the  good  fightso  of  faith,  lay  hold  on  eternal  life,  to  which 
thousi  wast  called,  and  didst  confess  the  good^s  confession 
before  many  witnesses.     I  charge  thee  in  the  pr^ence  of     13 
God  who  gives  life  to  all  things,  and  Christ  Jesus  who  bore 
testimony  under   Pontius  Pilate^s   to   the   good   confession, 
that  thou  keep  that  which  thou  art  commanded,  spotlessly     14 
and  irreproachably,  until  the  appearing  of  our  Lord  Jesus 
Christ;    which  shall  in  due  time  be  made  manifest  by  the     15 
blessed  and  onlys*  Potentate,  the  King  of  kings,  and  Lord  of 
lords;    who  only  hath  immortality,  dwelling  in  light  unap-     16 
proachable;    whom  no  man  hath  seen,  nor  can  see;   to  whom 
be  honor  and  power  everlasting.    Amen. 

Charge  those  who  are  rich  in  this  present     17 
?ich  ^^  °^  ^^^       world,  not  to  be  high-minded,  nor  to  trust 

in  uncertain  riches,  but  inss  God,  who  pro- 
vides all  things  richly  for  our  use.     Charge  them  to  practise     18 
benevolence,  to  be  rich  in  good  works,  to  be  bountiful  and 
generous,  storing  up  for  themselves  a  good  foundation  for     19 
the  time  to  come,  that  they  may  lay  hold  on  eternalss  life. 
Timotheus  .  ^  Timotheus,  guard87  the  treasure  which     20 

again  reminded    is   committed   to   thy   trust,   and  avoid   the 

T^The   meaning   Is,    steadfast  "testify"    with   the  accusative, 

endurance  under   persecution.  compare  John  iii,  32  "What  he 

^''Here    we    have    another    of  hath   seen,   that   he   testifieth." 

those  metaphors  from  the  Greek  Our  Lord  testified  before  Pon- 

games,     so    frequent    with    St.  tius    Pilate    that    He    was    the 

Paul.     See  2  Tim.  iv.  7.  Messiah. 

*i"Also"    is    omitted    by    the  ^Only.     This  seems  to  allude 

best  MSS.  to  the  same  polytheistic  notions 

^^"The   (not  a)   good  confes-  of   incipient    Gnosticism   which 

sion"   means  the  confession   of  are  opposed  in  Col.  i.  16. 

faith    in    Jesus    as    the    Christ.  ^^"Living"  is  omitted  by  the 

(Compare  Rom.  x.  10.)     Timo-  best  MSS. 

theus  had  probably  been  a  con-  *^The  majority  of  MSS.  read 

fessor  of  Christ  in  persecution,  the  true  life,  which  is  equiva- 

either   at   Rome   or    elsewhere  ;  lent  to  the  Received  Text. 

or  it  is  possible  that  the  allu-  s'The  treasure  here  mention- 

sion   here  may  be  to  his   bap-  ed     is     probably    the    pastoral 

tism.  office     of     superintending     the 

^For  this  use  of  "witness"  or  Church  of  Ephesus,  which  was 


184      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


profane  babblings  and  antithesesss   of  the 
21     falsely-named  ''Knowledge;  "89  which  some 
professing,  have  erred  concerning  the  faith. 
Grace  be  with  thee.ao 


of   his    com- 
mission. 
Concluding 
benediction. 


committed  by  St.  Paul  to  Tim- 
otheus.    Cf.  2  Tim.  i.  14. 

***"Antithesis."  There  is  not 
the  slightest  ground  (as  even 
De  Wette  allows)  for  suppos- 
ing, with  Baur,  that  this  ex- 
pression is  to  be  understood  of 
the  contrarice  oppositiones  (or 
contrasts  between  Law  and 
Gospel)  of  Marcion.  If  there 
be  an  illusion  to  any  Gnostic 
doctrines  at  all,  it  is  more  prob- 
able that  it  is  to  the  dualistic 
opposition  between  the  prin- 
ciples of  good  and  evil  in  the 
world,  which  was  an  Oriental 
element  in  the  philosophy  of 
some  of  the  early  Gnostics. 
But  the  most  natural  interpre- 
tation (considering  the  junc- 
tion with  "babblings"  and  the 
"contentions  about  words" 
ascribed  to  the  heretics  above, 
vi.  4)  is  to  suppose  that  St. 
Paul   here   speaks,  not   of   the 


doctrines,  but  of  the  dialectical 
and  rhetorical  arts  of  the  false 
teachers. 

'^^From  this  passage  we  see 
that  the  heretics  here  opposed 
by  St.  Paul  laid  claim  to  a  pe- 
culiar philosophy,  or  "Gnosis." 
Thus  they  were  Gnostics,  at  all 
events  in  name;  how  far  their 
doctrines  agreed  with  those  of 
later  Gnostics  is  a  further 
question.  We  have  before  seen 
that  there  were  those  at  Cor- 
inth (1  Cor.  viii.  1,  10,  11) 
who  were  blamed  by  St.  Paul 
for  claiming  a  high  degree  of 
"Gnosis ;"  and  we  have  seen 
him  condemn  the  "philosophy" 
of  the  heretics  at  Colossae  (Col. 
ii.  8),  who  appear  to  bear  the 
closest  resemblance  to  those 
condemned  in  the  Pastoral 
Epistles. 

*»"Amen"  is  not  found  in  the 
best  MSS. 


THE  EPISTLE  TO  TITUS. 

Salutation.  PAUL,  a  bondsman  of  God,  and  an  Apos- 

tle of  Jesus  Christ, — sent  forth2  to  bring 
God's  chosen  to  faith,  and  to  thes  knowledge  of  the  truth 
which  is  according  to  godliness,-*  with  hope  of  eternal  life, 
which  God,  who  cannot  lie,  promised  before  eternal  times^ 
(but  He  made  known  His  word  in  due  season,  in  the  message^ 
committed  to  my  trust  by  the  command  of  God  our  Saviour), 
— To  Titus,  my  true  son  in  our  common  faith. 

Grace  and  peace7  from  God  our  Father,  and  the  Lord  Jesus 
Christ  our  Saviour. 

This  was  the  [very]  causes  why  I  left  thee 
in  Crete,   that   thou   mightest  furthers   cor- 
rect what  is  deficient,  and  appoint  Presbyters 
in  every  city,  as  I  gave  thee  commission.    No 
man  must  be  appointed  a  Presbyter,  but  he 
who  is  without  reproach,  the  husband  of  one 
wife,io  having  believing  children  who  are  not 
accused  of  riotous  living,  nor  disobedient; 
for  all  Bishop  must  be  free  from  reproach,  as  being  a  stew- 
ard of  God;    not  self-willed,  not  easily  provoked,  not  a  lover 
of  wine,  not  given  to  brawls,  not  greedy  of  gain;    but  hos- 


Commission  of 
Titus   to   regu- 
late the  Cretan 
Churches. 


Qualifications 
of  Presbyters. 


^The  original  here  is  per- 
plexing, but  seems  to  admit  of 
no  other  sense  than  this,  an 
apostle  sent  )orth  on  an  errand 
of  faith.  Compare  2  Tim.  1.  1, 
"an  apostle  sent  forth  to  pro- 
claim the  promise  of  life."  The 
Involved  and  parenthetical 
style  of  this  salutation  reminds 
us  of  that  to  the  Romans,  and 
is  a  strong  evidence  of  the 
genuineness  of  this  Epistle. 

^See  note  on  1  Tim.  ii.  4. 

*GodHness.  See  note  on  1 
Tim.  ii.  2. 

^Before  eternal  times  ;  mean- 
ing, probably,  in  the  old  dispen- 
sation: cf.  Rom.  xvi.  25,  and 
note  on  2  Tim.  i.  9. 

^Literally,  proclamaton. 

^The  best  MSS.  omit  mercy 
here. 

^This  commencement  seems 
to  indicate  (as  we  have  above 
remarked)  that,  in  exercising 
the  commission  given  to  him  by 
St.    Paul    for     reforming    the 


Cretan  Church,  Titus  had  been 
resisted. 

»Not  simply  "set  in  order" 
(as  in  A.  V.),  but  "set  in  order 
farther." 

I'This  part  of  the  Presby- 
ter's qualifications  has  been 
very  variously  interpreted.  See 
note  on  1  Tim.  iii.  2. 

"Rightly  translated  in  A.  V. 
"a"  (not  the)  "bishop,"  be- 
cause the  article  is  only  used 
generically.  So,  in  English, 
"the  reformer  must  be  pa- 
tient:" equivalent  to  "a  re- 
former," &c.  We  see  here  a 
proof  of  the  early  date  of  this 
Epistle  in  the  synonymous  use 

of     eTTio-KOWos      and       n-petr/Swrepos; 

the  latter  word  designating  the 
rank,  the  former  the  duties,  of 
the  Presbyter.  The  best  trans- 
lation here  would  be  the  term 
overseer,  which  is  employed  in 
the  A.  V.  as  a  translation  of 
eTTto-Korros,  '  Acts  XX.  28 ;  but 
unfortunately,  the  term  has  as- 

185 


186       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


11 


12 


pitable  toi2  strangers,  a  lover  of  good  men,  self-restrained,2 
just,  holy,  continent;  holding  fast  the  words  which  are 
faithful  to  our  teaching,  that  he  may  be  able  both  to  ex- 
hort others  in  the  sound  doctrine,  and  to  rebuke  the  gain- 
saj'ers. 

For  there  are  many  disobedient  babblers    -pj^^^g  ^^^g^ 
and  deceivers,  specially  they  of  the  Circum-    pose  the  false 
cision,  whose  mouths  need^*  bit  and  bridle;    teachers, 
for  they  subvert  whole  houses,  by  teaching  evil,  for  the  love 
of   shameful   gain.     It  was  said  by   one   of   themselves,   a 
prophetic  of  their  own, — 


"Always  liars  and  beasts  are  the  Cretans,  and  inwardly  sluggish. 

13  This  testimony  is  true.     Wherefore  rebukeis  them  sharply, 

14  that  they  may  be  sound  in  faith,  and  may  no  more  give  heed 
to  Jewish  fables,!  7  and  preceptsis  of  men  who  turn  away  from 

15  the  truth.     To  the  pure  all  things  are  pure;i9    but  to  the 
polluted   and   unbelieving   nothing    is   pure,   but   both  their 

16  understanding  and  their  conscience  is  polluted.     They  pro- 


sociations  in  modern  English 
which  do  not  permit  of  its  be- 
ing thus  used  here.  Compare 
with  this  passage  1  Tim.  iii.  2. 

i2Cf.  3  John  5,  6.  In  the 
early  Church,  Christians  trav- 
elling from  one  place  to  an- 
other were  received  and  for- 
warded on  their  journey  by 
their  brethren  ;  this  is  the 
"hospitality"  so  often  com- 
mended in  the  N.  T. 

i*The  word  literally  denotes 
to  put  a  bit  and  bridle  upon  a 
horse. 

i^Epimenides  of  Crete,  a  poet 
who  lived  in  the  6th  century 
B.  c,  is  the  author  quoted.  His 
verses  were  reckoned  oracular, 
whence  the  title  "prophet."  So 
by  Plato  he  is  called  "a  divine- 
ly-inspired man,"  and  by  Plu- 
tarch "a  man  dear  to  the  gods." 

^^Rebuke  :  this  seems  to  refer 
to  the  same  word  in  v.  9. 

^''Fables.  See  note  on  1  Tim. 
iv.  7. 

i^These  precepts  were  prob- 
ably those  mentioned  1  Tim.  iv. 
3,  and  Col  ii.  16-22.  The  "Jew- 
ish" element  appears  distinctly 
in  the  Colossian  heretics  ("Sab- 


baths," Col.  ii.  16),  although  it 
is  not  seen  in  the  Epistles  to 
Timothy.     Comp.  iii.  9. 

"It  would  seem  from  this 
that  the  heretics  attacked 
taught  their  followers  to  ab- 
stain from  certain  acts,  or  cer- 
tain kinds  of  food,  as  being 
impure.  We  must  not,  how- 
ever, conclude  from  this  that 
they  were  Ascetics.  Supersti- 
tious abstinence  from  certain 
material  acts  is  quite  compati- 
ble with  gro^s  impurity  of 
teaching  and  of  practice,  as  we 
see  in  the  case  of  Hindoo  de- 
votees, and  in  those  impure 
votaries  of  Cybele  and  of  Isis 
mentioned  so  often  in  Juvenal 
and  other  writers  of  the  same 
date.  The  early  Gnostics,  here 
attacked,  belonged  apparently 
to  that  class  who  borrowed 
their  theosophy  from  Jewish 
sources ;  and  the  precepts  of 
abstinence  which  they  imposed 
may  probably  have  been  de- 
rived from  the  Mosiac  law. 
Their  immorality  is  plainly  in- 
dicated by  the  following  words. 


EPISTLE  TO  TITUS.  187 

L 
fess  to  know  God,  but  by  their  works  they  deny  Him,  being 
abominable  and  disobedient,  and  worthlessso  for  any  good 
work. 

But  do  thou  speak  conformably  to  the  sound  ii.  1 
Titufhow  he       <ioctrine.     Exhort  the  aged  men  to  be  sober,       2 
is  to  instruct       grave,  self-restrained,  sound  in  faith,  in  love, 
those  of  dif-         in  steadfastness.     Exhort  the  aged  women,       3 
an'd  sex^e^!^  likewise,  to  let  their  deportment  testify  of 

holiness,  not  to  be  slanderers,  not  to  be  en- 
slaved by  drunkenness,  but  to  give  good  instruction;    that       4 
they  may  teach  discretion  to   the  younger  women,  leading 
them  to  be  loving  wives  and  loving  mothers,  self -restrained,       5 
chaste,  keepers  at  home,  amiable  and  obedient  to  their  hus- 
bands, lest  reproach  be  brought  upon  the  Word  of  God.     In       6 
like  manner,  do  thou  exhort  the  young  men  to  self-restraint. 
„.  And  show  thyself  in  all  things  a  pattern  of       7 

duct.°^°  ^°°"       ^00*^    ^OTks ;     manifesting  in   thy   teaching 

uncorruptness,  gravity,2i   soundness  of  doc-       8 
trine  not   to   be   condemned,  that   our  adversaries   may  be 
shamed,  having  no  evil  to  say  against  us.22 
slave?.  °  Exhort  bondsmen  to  obey  their  masters,  and       9 

to  strive  to  please  them  in  all  things,  without 
gainsaying;     not  purloining,  but  showing  all  good  fidelity,     10 
that  they  may  adorn  the  doctrine  of  God  our  Saviour  in  all 

things.    For  the  grace  of  God  has  been  made     11 
tiverof  ™°'         manifest,    bringing    salvation   to   all23   man- 
Christianity,         kind;    teaching  us  to  deny  ungodliness  and     12 

earthly  lusts,  and  to  live  temperately,  justly, 
and  godly  in  this  present  world;    looking  for  that  blessed     13 
hope,24  the  appearing  of  the  glory  of  the  great  God,  and  ourss 
Saviour  Jesus  Christ;    who  gave  Himself  for  us,  that  He     14 
might  redeem  us  from  all  iniquity,  and  purify  us  unto  Him- 
self, as  a  "  peculiar  people, '  '26  zealous  of  good  works.    These     15 
things  speak,  and  exhort  and  rebuke  with  all  authority.    Let 
no  man  despise  thee. 

20Literally,    unable    to    stand  ted  by  some  of  the  best  MSS 
the  test;    i    e.  when  tested  by  24Compare  the  same  expecta- 

the  call  of  duty,  they  fail.  tion  expressed  Rom.  viii   18-25 

2iThe    best    MSS.     omit    the  25The  A.  V.  here  is  probably 

word   translated  "sincerity"  in  correct,      notwithstanding     the 

iJtt    .      *         ^  ,    .t-  ..  omission   of   the   article   before 

^Ws  (not  you)  is  the  readmg  "Saviour."      We    must    not    be 

of  the  best  MSS.  guided  entirely  by  the  rules  of 

'''This    statement    seems    in-  classical  Greek  in  this  matter 

tended  to  contradict  the  Gnostic  Comp.  2  Thess,  1.  12. 
notion      that      salvation      was  ^e-r^jig  expression   is  borrow- 

glven  to  the  enlightened  alone.  ed    from    the    Old    Testament 

It  should  be  observed  that  the  Deut.   vii.   6,  Deut.  xiv    2    and 

definite  article  of  T.  R.  Is  omit-  others  places.     (LXX  )     ' 


188      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


ui. 
1 


10 
11 


Duty  towards 
Government 
and  towards 
unbelievers 
generally. 


K«mind27  them  to  render  submission  to 
magistrates  and  authorities,  to  obey  the 
Government,  to  be  ready  for  every  good 
work,  to  speak  evil  of  no  man,  to  avoid 
strife,  to  act  with  forebearance,  and  to  show 
all  meekness  to  all  men.  For  we  ourselves  also  were  for- 
merly without  understanding,  disobedient  and  led  astray, 
enslaved  to  all  kinds  of  lusts  and  pleasures,  living  in  malice 
and  in  envy,  hateful  and  hating  one  another.  But  when  God 
our  Saviour  made  manifest  His  kindness  and  love  of  men. 
He  saved  us,  not  through  the  works  of  righteousness  which 
we  had  done,  but  according  to  His  own  mercy,  by  the 
laver28  of  regeneration,  and  the  renewing  of  the  Holy  Spirit, 
which  He  richly  poured  forth  upon  us,  by  Jesus  Christ  our 
Saviour;  that,  being  justified  by  His  grace,  we  might  be- 
come heirs,  through29  hope,  of  life  eternal. 
Faithful  is  the  saying,3o  and  these  things  I 
desire  thee  to  affirm,  ''Let  tJiem  that  have 
Relieved  in  God  he  careful  to  practise  good  res'isT'the^alse 
worTcs."  These  things  are  good  and  profit-  teachers. 
able  to  men:  but  avoid  foolish  disputa- 
tions,3i  and  genealogies,32  and  strifes  and  contentions  con- 
cerning the33  Law,  for  they  are  profitless  and  vain.  A  sec- 
tarian,34  after  two  admonitions,  reject,  knowing  that  such 
a  man  is  perverted,  and  by  his  sins  is  self -condemned. 


Titus  must  en- 
force good 
works,  and 


27St.  Paul  himself  had  no 
doubt  insisted  the  duty  of  obe- 
dience to  the  civil  magistrate 
when  he  was  in  Crete.  The 
Jews  throughout  the  Empire 
were  much  disposed  to  insub- 
ordination at  this  period, 

28The  word  does  not  mean 
*' washing"  (A.  V.),  but  laver; 
i.  e.  a  vessel  in  which  washing 
takes  place. 

'^Through  hope  is  explained 
by  Rom.  viii.  24,  25. 

30The  "saying"  referred  to  is 
supposed  by  some  interpreters 
to  be  the  statement  which  pre- 
cedes (from  3  to  7).  These 
writers  maintain  that  it  is  un- 
grammatical  to  refer  "Faithful 
is  the  saying"  to  the  following, 
as  is  done  in  A.  V.  But  this 
objection  is  avoided  by  taking 
"that"  as  a  part  of  the  quota- 
tion. The  usage  is  similar  in 
Eph.  v.  33. 

^disputations :  see  1  Tim. 
vi.  4,  and  2  Tim.  ii.  23. 


32See  1  Tim.  i.  4. 

33Compare  precepts  (i.  14), 
and  teachers  of  the  Law.  1 
Tim.  i.  7. 

^Sectarian.  We  have  seen 
that  the  world  from  which  our 
term  "heresy"  comes  is  used  by 
St.  Paul,  in  his  earlier  writ- 
ings, simply  for  a  religious 
sect,  sometimes  (as  Acts  xxvi. 
5)  without  disapprobation, 
sometimes  (as  1  Cor.  xi.  19)  in 
a  bad  sense ;  here  we  find  its 
derivative  (which  occurs  here 
and  nowhere  else  in  the  N.  T.) 
already  assuming  a  bad  sense, 
akin  to  that  which  it  after- 
wards bore.  It  should  be  also 
observed  that  these  early  here- 
tics united  moral  depravity 
with  erroneous  teaching  ;  their 
works  bore  witness  against 
their  doctrine ;  and  this  ex- 
plains the  subsequent  "by  his 
sins     he    Is     self-condemned." 


EPISTLE  TO  TITUS.  189 

iii. 
Special  direc-  When    I    send    Artemas   or   Tychicusss   to     12 

tions  for  Titus'    thee,  endeavor  to  come  to  me  to  Nicopolis; 
Journey    to  for  there  I  have  determined  to  winter.    For-     13 

Nicopolis.  ward  Zenas  the  lawyer  and  Apollos  on  their 

journey  zealously,  that  they  may  want  for  nothing.     And     14 
let  our  people  also37  learn  to  practise  good  works,  minister- 
ing to  the  necessities  of  others,  that  they  may  not  be  un- 
fruitful. 

Salutations.  -^^^  *^^^  ^^®  ^^^^  ^^  salute  thee.     Salute     15 

Concluding  those  who  love  us  in  faith, 

benediction.  Grace  be  with  you  all.ss 

^Ct.  Col,  iv.  7.  and  Apollos  with  all  that  they 

"i.   e.   the  Cretan  Christians        needed, 
were  to  aid  in  furnishing  Zenas  ^^The  "Amen"   is   omitted  in 

the  best  MSS. 


SECOND  EPISTLE  TO  TIMOTHEUS. 

PAUL,  an  Apostle  of  Jesus  Christ  by  the 
will    of   God,— sent   forths    to    proclaim   the    Salutation, 
promise  of   the  life   which   is  in    Christ  Jesus, — To   TiMO- 

THEUS   MY  BELOVED   SON. 

Grace,  mercy,  and  peace  from  God  our  Father,  and  Christ 
Jesus  our  Lord. 

I  thank  God  (whom  I  worship,  as3  did  my 
forefathers,  with  a  pure  conscience)  when- 
ever* I  make  mention  of  thee,  as  I  do  continu- 
ally in  my  prayers  night  and  day.  And  I  long 
to  see  thee,  remembering  thy  [parting]  tears, 
that  I  may  be  filled  with  joy.  For  I  have 
beens  reminded  of  thy  undissembled  faith, 
which  dwelt  first  in  thy  grandmother  Lois,  and  thy  mother 
Eunice,  and  (I  am  persuaded)  dwells  in  thee  also.  Where- 
fore I  call  thee  to  remembrance,  that  thou  mayest  stir  up 
the  gift  of  God,  which  is  in  thee  by  the  laying-on  of  myo 
hands.     For  God  gave  us  not  a  spirit  of  cowardice,  but  a 


Timotheus  is 
reminded  of  his 
past  history, 
and  exhorted 
to  perseverance 
and  courage 
by  the  hope  of 
immortality. 


2"An  Apostle  according  to 
the  promise  of  life."  See  note 
on  Tit.  i.  1. 

^Some  interpreters  have  found 
a  difficulty  here,  as  though  it 
were  inconsistent  with  St. 
Paul's  bitter  repentance  for  the 
sins  he  had  committed  in  the 
time  of  his  Judaism.  (Cf.  1 
Tim.  i.  13.)  But  there  is  no 
inconsistency.  All  that  is  said 
here  is,  that  the  worship  of 
God  was  handed  down  to  St. 
Paul  from  his  forefathers,  or, 
in  other  words,  that  his  reli- 
gion was  hereditary.  This  is 
exactly  the  view  taken  of  the 
religion  of  all  converted  Jews 
in  Rom.  xi.  23,  24,  28.  Com- 
pare also  "the  God  of  my  fa- 
thers" (Acts  xxiv.  14),  and  "I 
have  always  lived  a  conscien- 
tious life"  (Acts  xxiii.  1). 
These  latter  passages  remind 
us  that  the  topic  was  one  on 
which  St.  Paul  had  probably 
insisted,  in  his  recent  defence  ; 
and  this  accounts  for  its  paren- 
thetical  introduction  here. 

^Literally,     as    the    mention 

190 


which  I  make  of  thee  in  my 
prayers  is  continual. 

^"Have  been  reminded."  Such 
is  the  reading  of  the  best  MSS. 
Perhaps  a  message  or  other  in- 
cident had  reminded  St.  Paul  of 
some  proof  which  Timotheus 
had  given  of  the  sincerity  of  his 
faith  (as  Bengel  thinks)  ;  or, 
still  more  probably,  he  was  re- 
minded of  the  faith  of  Timo- 
theus by  its  contrast  with  the 
cowardice  of  Demas  and  others. 
He  mentions  it  here  obviously 
as  a  motive  to  encourage  him 
to  persevere  in  courageous 
steadfastness. 

^The  grace  of  God  required 
for  any  particular  office  in  the 
early  Church  was  conferred 
after  prayer  and  the  laying-on 
of  hands.  This  imposition  of 
hands  was  repeated  whenever 
any  one  was  appointed  to  a  new 
office  or  commission.  The  ref- 
erence here  may,  therefore,  be 
to  the  original  "ordination"  of 
Timotheus,  or  to  his  appoint- 
ment to  the  superintendence  of 
the  Ephesian  Church.    Compare 


SECOND  EPISTLE  TO   TIMOTHEUS. 


191 


spirit  of  power  and  love  and  self-restraint.''  Be  not  there- 
fore ashamed  of  the  testimony  of  our  Lord,  nor  of  me  His 
prisoner;  but  share  the  afflictions  of  them  who  publish  the 
Glad-tidings,  according  to  the  power  of  God.  For  He  saved 
us,  and  called  us  with  a  holy  calling,  not  dealing  with  us  ac- 
cording to  our  own  works,  but  according  to  His  own  purpose 
and  grace,  which  was  bestowed  upon  us  in  Christ  Jesus  be- 
fore eternal  times,9  but  is  now  made  manifest  by  the  appear- 
ing of  our  Saviour  Jesus  Christ,  who  has  put  an  end  to  death, 
and  brought  life  and  immortality  from  darkness  into  light; 
by  the  Glad-tidings,  whereunto  I  was  appointed  herald  and 
apostle,  and  teacher  of  the  Gentiles.  Which  also  is  the  cause 
of  these  sufferings  that  I  now  endure :  nevertheless  I  am  not 
ashamed;  for  I  know  in  whom  I  have  trusted,  and  I  am  per- 
suaded that  He  is  able  to  guard  the  treasureio  which  I  have 
committed  to  Him,  even  unto  that  day. 

Hold  fast  the  pattern  of  sounds  words 
which  thou  hast  heard  from  me,  in  the  faith 
and  love  which  is  in  Christ  Jesus.  That 
goodly  treasure  which  is  committed  to  thy 
charge,  guard  by  the  Holy  Spirit  who  dwell- 


Exhortation 
to  fulfil  his 
commission 
faithfully. 


eth  in  us. 

Conduct  of  cer- 
tain Asiatic 


Thou  already  knowest  that  I  was  aban- 
donedi2  by  all  the  Asiatics,  among  who  are 
Phygellus  and  Hermogenes.     The  Lord  give 


10 


13 


14 


15 


16 


Acts  viii.  18,  and  1  Tim.  iv.  14. 

"^Selj -restraint  would  control 
the  passion  of  fear. 

^Literally,  share  affliction  for 
the  Glad-tidings.  The  dative 
used  as  in  Phil.  i.  27. 

8  "Before  eternal  times" 
(which  phrase  also  occurs  in 
Titus  i.  2)  appears  to  mean  the 
period  of  the  Jewish  (including 
the  Patriarchal)  dispensation. 
The  grace  of  Christ  was  virtu- 
ally bestowed  on  mankind  in 
the  Patriarchal  covenant, 
though  only  tnade  manifest  in 
the  Gospel. 

^•^"That  which  I  have  com- 
mitted unto  Him."  It  is  strange 
that  so  acute  an  interpreter  as 
De  Wette  should  maintain  that 
this  expression  must  necessarily 
mean  the  same  thing  as  "that 
which  is  committed  unto  thee" 
in  verse  14.  Supposing  St. 
Paul  to  have  said,  "God  will 
keep  the  trust  committed  to 
Him ;     do   thou  keep   the  trust 


committed  to  thee,"  it  would 
not  follow  that  the  same  trust 
was  meant  in  each  case.  Paul 
had  committed  himself,  his  soul 
and  body,  his  true  life,  to  God's 
keeping  ;  this  was  the  treasure 
which  he  trusted  to  God's  care. 
On  the  other  hand,  the  treasure 
coflimitted  to  the  charge  of 
Timotheus  was  the  ecclesiasti- 
cal office  intrusted  to  him. 
(Compare  1  Tim.  vi.  20.) 

^'^Sound  words.  The  want  of 
the  article  shows  that  this  ex- 
pression had  become  almost  a 
technical  expression  at  the  date 
of  the  Pastoral  Epistles. 

^-This  appears  to  refer  to  the 
conduct  of  certain  Christians 
belonging  to  the  province  of 
Asia,  who  deserted  St.  Paul  at 
Rome  when  he  needed  their  as- 
sistance. "They  in  Asia"  is 
used  instead  of  "they  of  Asia," 
because  these  persons  had  prob- 
ably now  returned  home. 


192       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


mercy  to  the  house  of  Onesiphorus;i3  for  he 

often  refreshed  me,  and  was  not  ashamed  of    R^^y**"^  ^' 

17  my    chain,i*    but,   when    he    was   in    Rome, 

18  sought  me  out  very  diligently  and  found  me.  The  Lord 
grant  unto  him  that  he  may  find  mercy  from  the  Lord  in 
that  day.  And  all  his  servicesi^  at  Ephesus  thou  knowest 
betteris  than  I. 

i.  1         Thou  therefore,  my   son,   strengthen  thy 
hearti7    with    the   grace    that   is   in    Christ 

2     Jesus.     And  those  things  which  thou  hast 
heard  from  me  attestedis  by  many  witnesses 
deliver  into  the  keeping  of  faithful  men,  who  shall  be  able 
to  teach  others  in  their  turn.is 

8         Take  thyso  share  in  suffering,  as  a  good    jjg  jg  exhorted 

4  soldier  of  Jesus  Christ.  The  soldier  whensi  not  to  shrink 
on  service  abstains  from  entangling  himself  ^^°™  suffering, 
in  the  business  of  life,  that  he  may  please  his  commander. 

5  And  again,  the  wrestler  does  not  win  the  crown  unless  he 

6  wrestles  lawfully.22     The  husbandman  who  toils  must  share 

7  the  fruits  of  the  ground  bef ore23  the  idler.     Consider  what  I 
say;    for  the  Lord  will24  give  thee  understanding  in  all 


Duty  of  Timo- 
theus  in 
Church  gov- 
ernment. 


"An  undesigned  coincidence 
should  be  observed  here,  which 
is  not  noticed  by  Paley.  Bless- 
ings are  invoked  on  the  house 
of  Onesiphorus,  not  on  himself  ; 
and  in  verse  18  a  hope  is  ex- 
pressed that  he  may  find  mercy 
at  the  last  day.  This  seems  to 
show  that  Onesiphorus  was 
dead;  and  so,  in  iv.  19,  greet- 
ings are  addressed,  not  to 
himself,  but  to  his  house. 

""My  chain."  Hence  we  see 
that  St.  Paul  was,  in  this  sec- 
ond imprisonment,  as  in  the 
first,  under  Custodia  Militaris, 
and  therefore  bound  to  the  sol- 
dier who  guarded  him,  by  a 
chain. 

i5"Unto  me"  is  omitted  by 
the  best  MSS. 

^^Better,  because  Timotheus 
had  been  more  constantly  resi- 
dent at  Ephesus  than  St.  Paul. 

"Compare  Rom.  iv.  20,  and 
Eph.  vi.  10. 

"We  agree  with  De  Wette, 
Huther,  and  Wiesinger  as  to 
the  construction  here,  but  can- 
not agree  with  them  in  refer- 
ring this  passage  to  Timothy's 
ordination  or  baptism.  The 
literal  English  must  be,   those 


things  which  thou  hast  heard 
from  me  by  the  intervention  of 
many  witnesses,  which  is  sure- 
ly equivalent  to  "by  the  at- 
testation of  many  witnesses." 
In  a  similar  way,  St.  Paul  ap- 
peals to  the  attestation  of  other 
witnesses  in  1  Cor.  xv.  3-7. 

i^The  "also"  seems  to  have 
this  meaning  here. 

2<'"Take  thy  share  in  suffer- 
ing." This  is  according  to  the 
reading  of  the  best  MSS. 

2iThis  is  the  force  of  the 
present  participle.  Cf.  Luke 
iii.  14. 

22"Lawfully."  The  verb  here 
used  is  not  confined  to  wrestling, 
but  includes  the  other  exercises 
of  the  athletic  contests  also; 
but  there  is  no  English  verb 
co-extensive  with  it.  With  this 
passage  (vv.3-6)  compare  1 
Cor.  ix.  7. 

23This  is  the  sense  of  "first." 
The  Authorized  Version,  and 
not  its  margin,  is  here  correct. 

2<The  future,  not  the  optative, 
is  the  reading  of  the  best  MSS. 
De  Wette  and  others  object  to 
this  verse,  that  it  is  impossible 
to  suppose  that  St.  Paul  would 
imagine  Timotheus   so  dull  of 


SECOND  EPISTLE  TO  TIMOTHEUS. 


193 


things.  Kemember  that  Jesus  Christ,  of  the  seedzs  of  David, 
is26  raised  from  the  dead,  according  to  the  Glad-tidings  which 
I  proclaim.  Wherein  I  suffer  even  unto  chains,  as  a  male- 
factor ;  nevertheless  the  Word  of  God  is  bound  by  no  chains. 
Wherefore  I  endure  all  for  the  sake  of  the  chosen,  that  they 
also  may  obtain  salvation  which  is  in  Christ  Jesus,  with  glory 
everlasting.  Faithful  is  the  saying,  ' '  For27  if  we  have  died 
with  Him,~^  we  shall  also  live  with  Him;  if  we  suffer,  we 
shall  also  reign  with  Him;  if  we  deny  Him,  He  also  will 
deny  us;  if  we  he  faithless,  yet  He  abideth  faithful;  He 
cannot  deny  Himself." 

Call  men  to  remembrance  of  these  things, 
He  must  oppose  and  adjure  them  before  the  Lord  not  to  con- 
ers  Ind^thel?'''  *^°^^^  ^^<^"*  words,  with  no  profitable  end, 
but  for  the  subversion  of  their  hearers.  Be 
diligent  to  present  thyself  unto  God  as  one 
proved  trustworthyso  by  trial,  a  workman 
not  to  be  ashamed,  declaring  the  word  of 
truth  without  distortion. 3i  But  avoid  the  discussions  of 
profane  babblers;  for  they  will  go  farther  and  farther  in  un- 
godliness, and  their  word  will  eat  like  a  cancer.  Among 
whom  are  Hymenapus  and  Philetus ;  who  concerning  the  truth 
have  erred,  for  they  say  that  the  resurrection  is  past32  al- 
ready, and  overthrow  the  faith  of  some. 


immoralities, 
and  carefully 
preserve  his 
own  purity. 


11. 

8 


10 

11 
12 

13 
14 


15 


apprehension  as  not  to  compre- 
hend such  obvious  metaphors. 
But  they  have  missed  the  sense 
of  the  verse,  which  is  not  meant 
to  enlighten  the  understanding 
of  Timotheus  as  to  the  mean- 
ing of  the  metaphors,  but  as 
to  the  personal  application  of 
them.x 

^i,  e.  though  a  man  in  flesh 
and  blood  ;  therefore  His  res- 
urrection is  an  encouragement 
to  His  followers  to  be  fearless. 

^"Perfect,  not  aorist. 
■  27This  is  another  of  those 
quotations  so  characteristic  of 
the  Pastoral  Epistles.  It  ap- 
pears to  be  taken  from  a  Chris- 
tian hymn.  The  Greek  may  be 
easily  sung  to  the  music  of  one 
of  the  ancient  ecclesiastical 
chants. 

2»Rom.  vi.  8,  "If  we  died  with 
Christ,  we  believe  that  we  shall 
also  live  with  Him." 

""Compare  1  Tim.  vi.  4. 

soThe  meaning  is,  tested  and 


proved  worthy  "by  trial.  Cf.  2 
Cor.  xiii.  7. 

"The  verb  used  here  (not 
found  elsewhere  in  the  New 
Testament)  means  to  cut 
straight.  So  in  the  LXX. 
"righteousness  cuts  straight 
paths"  (Prov.  xi.  5).  The 
metaphor  here,  being  connected 
with  the  previous  "workman," 
appears  to  be  taken  from  the 
work  of  a  carpenter. 

B^There  is  nothing  here  to  ren- 
der doubtful  the  date  of  this 
Epistle,  for  we  have  already  seen 
that  even  so  early  as  the  First 
Epistle  to  Corinth,  there  were 
heretics  who  denied  the  resur- 
rection of  the  dead.  Baur's 
view — that  the  Pastoral  Epis- 
tles were  written  against  Mar- 
cion — is  inconsistent  with  the 
present  passage  ;  for  Marcion 
did  not  deny  the  resurrection 
of  the  dead,  but  only  the  resur- 
rection of  the  flesh.  (See 
Tertull.  adv,  Marcion.  v.  10.) 


1^4       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

ii; 

19  .'  Nevertheless  the  firmss  foundation  of  God  stands  unshaken, 
having  this  seal,  "The  Lord  knew  them  that  were  His,"^^ 
and  ''Let  every  one  that  nameth  the  name  of  the  Lord  de- 

20  yart  from  iniquity. "^^  But  in  a  great  house  there  are  notas 
only  vessels  of  gold  and  silver,  but  also  of  wood  and  clay; 

21  and  some  for  honor,  others  for  dishonor.  If  a  man  there- 
fore purify  himself  from  these,  he  shall  be  a  vessel  for  honor, 
sanctified,  and  fitted  for  the  Master's  use,  being  prepared 
for  every  good  work. 

22  Elee  the  lusts  of  youth; 37  and  follow  righteousness,  faith, 
love,  and  peace  with  those  who  call  on  the  Lord  out  of  a 

23  pure  heart;    but  shun  the  disputations  of  the  foolish  and 

24  ignorant,  knowing  that  they  breed  strife;  ;  and  the  bonds- 
man of  the  Lord38  ought  not  to  strive,  but  to  be  gentle  to- 

25  wards  all,  skilful  in  teaching,  patient  of  wrong,  instructing 
opponents  with  meekness;  if  God  perchance  may  give  them 
repentance,  that  they  may  attain  the  knowledge  of  the  truth, 

26  and  may  escape,  restored^a  to  soberness,  out  of  the  snare  of 
the  Devil,4o  by  whom^i  they  have  been  taken  captive  to  do 
his  will. 

L.  1         Know  this,  that,  in  the  last42  days,  evil    ^r^-offorthe 
2     times  shall  come,     For  men  shall  be  selfish,    "last  days." 


s^The  Authorized  Version 
here    violates    the    law    of    the 

3*Numbers  xvi.  5  (LXX.  with 
Lord  for  God) .  We  must  not 
translate  the  verb  "knoweth," 
as  in  A.  V.  The  context  of  the 
passage,  according  to  LXX. 
(which  differs  from  the  present 
Hebrew  text),  is,  "Moses  spake 
unto  Core,  saying,  .  .  .  The 
Lord  knew  them  that  were  His, 
and  that  were  holy,  and  brought 
them  near  unto  Himself;  and 
whom  He  chose  unto  Himself, 
He  brought  near  unto  Himself." 

35This  quotation  is  not  from 
the  Old  Testament ;  Isaiah  lii. 
11  is  near  it  in  sentiment,  but 
can  scarcely  be  referred  to,  be- 
cause it  is  quoted  exactly  at 
2  Cor.  vi.  17.  The  MSS.  read 
Lord  instead  of  the  Christ  of 
T.  R. 

3«The  thought  here  is  the 
same  as  that  expressed  in  the 
parable  of  the  fishes  and  of  the 
tares, — viz.  that  the  visible 
church  will  never  be  perfect. 
We  are  reminded  of  Rom.  ix. 
21,  by  the  "vessels  for  dis- 
honor." 


3'Compare  1  Tim.  iii.  2. 

^^Lord,  viz.  the  Lord  Jesus. 
Compare  "bondsman  of  Christ," 
1  Cor.  vii.  22. 

^^Restored  to  soberness."  See 
1  Cor.  XV.  34. 

*°This  expression  appears  to 
be  used  here,  and  in  Eph.  iv. 
27,  and  Eph.  vi.  11,  for  the 
Devil,  who  is  elsewhere  called 
"Satan"  by  St.  Paul.  In  the 
Gospels  and  Acts  the  two  ex- 
pressions are  used  with  nearly 
equal  frequency. 

"The  interpretation  of  this 
last  clause  is  disputable.  The 
construction  is  awkward,  iand 
there  is  a  difficulty  in  referring 
the  two  pronouns  to  the  same 
subject ;  but  De  Wette  shows 
that  this  is  admissible  by  a  ci- 
tation from  Plato. 

*2This  phrase  (used  without 
the  article,  as  having  become  a 
familiar  expression)  generally 
denotes  the  termination  of  the 
Mosaic  dispensation  :  see  Acts 
ii.  17  ;  1  Pet.  i.  5,  20  ;  Heb.  1. 
2.  Thus  the  expression  gener- 
ally denotes  (in  the  Apostolic 
age)  the  time  present;  but 
here  it  points  to  a  future  im- 


SECOND  EPISTLE   TO   TIMOTHEUS.  195 

iii. 
covetous,  false  boasters,43  haughty,  blasphemous,  disobedient 
to   parents,    ungrateful,   unholy,   without   natural   affection,       3 
ruthless,    calumnious,   incontinent,   merciless,   haters   of   the 
good,  treacherous,  headlong  with  passion,  blinded  with  pride,       4 
lovers  of  pleasure  rather  than  lovers  of  God;    having  an       5 
outward  form  of  godliness,  but  renouncing  its  power.    From 
such  turn  away.     Of  these  are  they  who  creep  into  houses,       6 
and  lead  captive  silly  women,  laden  with  sins,  led  away  by 
lust  of  al  kinds,  perpetually  learning,  yet  never  able  to  at-       7 
tain   the   knowledge-^*    of   the   truth.      And   as   lannes   and       8 
lambres45  resisted  Moses,  so  do  these  men  resist  the  truth, 
being  corrupt  in  mind,  and  worthless^a  in  all  that  concerns 
the  faith.     But  they47  shall  not  advance  farther,  for  their       9 
folly  shall  be  made  openly  manifest  to  all,  as  was  that  of 
lannes  and  lambres. 

But  thou  hast  been  the  follower's  of  my     10 
Exhortation  to      teaching    and    behavior,49    my    resolution, ^o 
Paurrdoctrine.    faith,  patience,  love,  and  steadfastness;    my     11 

persecutions   and  sufferings,  such  as  befell 
me  at  Antioch,  Iconium,  and  Lystra.si      [Thou  hast  seen] 
what  persecutions  I  endured;    and  out  of  them  all  the  Lord 
delivered  me.    Yea,  and  all  who  determine  to  live  a  godly  life     12 
in  Christ  Jesus  will  suffer  persecution.    But  wicked  men  and     13 

mediately  at  hand,  which  is,  *TIt  has  been  thought  that 
however,  blended  with  the  pres-  this  "they  shall  not  advance 
ent  (see  verses  6,  8),  and  was,  farther"  contradicts  the  asser- 
In  fact,  the  end  of  the  Apos-  tion  in  ii.  16,  "they  will  go 
tolic  age.  Compare  1  John  ii.  farther  and  farther  in  ungod- 
18,  "it  is  the  last  hour."  The  liness  :"  but  there  is  no  con- 
long  duration  of  this  last  period  tradiction  ;  for  the  present  pas- 
of  the  world's  development  was  sage  speaks  of  outward  success, 
not  revealed  to  the  Apostles ;  the  former  of  inward  deterior^ 
they  expected  that  their  Lord's  ation.  Impostors  will  usually 
return  would  end  it,  in  their  go  on  from  had  to  worse  (as  it 
own  generation;  and  thus  His  is  just  said  below,  verse  13), 
words  were  fulfilled,  that  none  and  yet  their  success  in  de- 
should  foresee  the  time  of  His  ceiving  others  is  generally  soon 
coming      (Matt.  xxiv.  36.)  ended  by  detection. 

*^Several    of    the    classes    of  ^'^This  verb  cannot  be  accu- 

sinners    here    mentioned   occur  rately     translated     "has     fully 

also  Rom.  1.  30.  known"   (Authorized  Version)  ; 

"For    the    meaning    of    this  but  its  meaning  is  not  very  dif- 

word    (cf.    above,    ii.    25),    see  ferent.     Chrysostom  explains  it, 

Rom.  X.  2,  and  1  Cor.  xiii.  12.  "of  these   things   thou   art  the 

^^These,    as    we    find    in    the  witness." 
Targum  of  Jonathan,  were  the  ^''In  this  meaning  the  word  is 

traditional  names  of  the  Egyp-  found  in  LXX. 
tian     sorcerers     who     opposed  ^oQompare  Acts  xi.  23. 

Moses  ^^It  has  been  before  remarked 

*^Wortniess:    see   Tit.   1.   16,  how  appropriate  this  reference 

and  note.  is. 


Ul. 

13 
14 

15 


17 


196       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

impostors  will  advance  from  bad  to  worse,  deceiving  and  be- 
ing deceived. '  But  do  thou  continue  in  that  which  was  taught 
thee,  and  whereof  thou  wast  persuaded ;  knowing  who  were^s 
thy  teachers,  and  remembering  that  from  a  child  thou  hast 
known  the  Holy  Scriptures,  which  are  able  to  make  thee  wise 
unto  salvation,  by  the  faith  which  is  in  Christ  Jesus.  All 
Scripture  is  inspired  by  God,  and  may  profitably  be  used 
for  teaching,53  for  confutation,54  for  correction,55  and  for 
righteous  discipline; ^6  that  the  man  of  God  may  be  fully 
prepared,  and  thoroughly  furnished  for  every  good  work. 

157  adjure  thee  before  God  and  Jesus 
Christ,  who  is  about  to  judge  the  living  and 
the  dead — I  adjure  thee  by  His  appearing 
and  His  kingdom — proclaim  the  tidings,  be 
urgent  in  season  and  out  of  season,  convince, 
rebuke,  exhort,  with  all  forbearance  and 
perseverance  in  teaching.  For  a  time  will 
eome  when  they  will  not  endure  the  sound  doctrine,  but  ac- 
cording to  their  own  inclinations  they  will  heap  up  for  them- 
selves teachers  upon  teachers  to  please  their  itching  ears. 
And  they  will  turn  away  their  ears  from  the  truth,  and  turn 
aside  to  fables. 

But  thou  in  all  things  be  sober,58  endure  aflSiction,  do  the 
work  of  an  evangelist,59  accomplish  thy  ministration  in  full 
measure.  For  I  am  now  readyoo  to  be  offered,  and  the  time 
of  my  departure  is  at  hand.    I  have  f  ought^i  the  good  fight, 


Solemn  charge 
to  perforin  bis 
commission 
faithfully,  in 
expectation  of 
evil  times,  and 
of  Paul's  death. 


«2This  is  plural  in  the  best 
MSS. 

^St  Paul  frequently  uses  the 
Old  Testament  for  teaching,  i. 
e.  to  enforce  or  illustrate  his 
doctrine ;    e.  g.  Rom.  i.  17. 

"The  numerous  quotations 
from  the  Old  Testament,  in  the 
Romans  and  Galatians,  are 
mostly  examples  of  its  use  for 
confutation. 

^The  word  means  the  set' 
ting  right  of  that  which  is 
wrong.  The  Old  Testament  is 
applied  for  this  purpose  by  St. 
Paul  in  1  Cor.  xiv.  21,  1  Cor.  x. 
1-10,  and,  generally,  wherever 
he  applies  it  to  enforce  pre- 
cepts of  morality. 

'>«"Chastisement  that  is  in 
righteousness."  The  word  used 
here  has  the  meaning  of  chas- 
tisement  or  discipline  ;  compare 
Heb.  xii.  7.    Thus  the  Old  Tes^ 


tament  is  applied  in  1  Cor. 
V.  13. 

"The  best  MSS.  omit  there- 
fore and  Lord,  and  read  "and" 
instead  of  "at"  in  this  verse. 

'>*'Not  "watch,"  as  in  A.  V. 

"^Compare  Eph.  iv.  11. 

^Literally,  /  am  already  in 
the  very  act  of  being  poured  out 
as  a  sacrificial  offering.  Com- 
pare Phil.   ii.  17. 

8ilt  is  impossible  to  trans- 
late this  fully  in  English.  It  is 
not  strictly  correct  to  render  it 
"I  have  fought  the  fight,"  and 
seems  to  introduce  a  new  meta- 
phor. The  noun  means  a  con- 
test for  a  prize,  and  the  meta- 
phor is  taken  from  the  Greek 
foot-races.  I  have  run  the  good 
race  would  be  perhaps  more  ex- 
act. The  literal  English  is,  / 
have  completed  the  glorious 
contest.     See  1  Tim.  vi.  12. 


SECOND  EPISTLE  TO  TIMOTHEUS. 


197 


Timotheus  is 
required  to 
come  to  Rome 
speedily. 


I  have  finished  my02  course,  I  have  kept  the  faith.    Hence- 
forth is  laid  up  for  me  the  crown  of  righteousness,  which  the 
Lord,  the  righteous^s  Judge,  shall  give  me  in  that  day;    and 
not  to  me  only,  but  to  all  who  love  His  appearing. 

Do  thy  utmost  to  come  to  me  speedily; 
for  Demas  has  forsaken  me  for  love  of  this 
present  world,  and  has  departed  to  Thessa- 
lonica;64  Crescens  is  gone  to  Galatia,  Titus 
to  Dalmatia;  Luke  alone  is  with  me.  Take 
Mark65  and  bring  him  with  thee,  for  his  services^e  are  profit- 
able to  me;    but  Tychicus67  I  have  sent  to  Ephesus. 

When  thou  comest,  bring  with  thee  the  easels  which  I  left 
at  Troas  with  Carpus,  and  the  books,  but  especially  the  parch- 
ments. 

Intelligence  of  Alexander   the    brass-founder^a    charged^o 

the  progress  of    me  with  much  evil  in  his  declaration;    the 
Paul's  trial.  Lord  shalFi  reward  him  according  to  his  works 


111. 
8 


9 
10 


11 


12 
13 


14 


«2Strictly,  the  course  marked 
out  for  the  race.  This  expres- 
sion occurs  only  in  two  other 
places  in  the  New  Testament, 
both  being  in  speeches  of  St. 
Paul. 

^"The  righteous  Judge"  con- 
trasted with  the  unrighteous 
judge,  by  whose  sentence  he 
was  soon  to  be  condemned. 

«*Demas  is  mentioned  as  a 
"fellow-laborer"  at  Rome  with 
St.  Paul,  Philem.  24  ;  and  join- 
ed with  Luke.  Col.  iv.  14.  Noth- 
ing further  is  known  of  him. 
Crescens  is  not  mentioned  else- 
where. In  saying  here  that  he 
was  deserted  by  all  but  Luke, 
St.  Paul  speaks  of  his  own  com- 
panions and  attendants :  he 
had  still  friends  among  the  Ro- 
man Christians  who  visited  him 
(iv.  21),  though  they  were 
afraid  to  stand  by  him  at  his 
trial. 

®5Mark  was  in  Rome  during 
a  part  of  the  former  imprison- 
ment, Col.  iv.  10  ;    Philem.  24. 

««Not  (as  in  A.  V.)  "the  min- 
istry." 

«'If  we  suppose  that  Timo- 
theus was  at  Ephesus,  we  must 
conclude  that  Tychicus  was  the 
bearer  of  this  Epistle,  and  the 
aorist,  "/  send  herewith,"  used 
according  to  the  idiom  of  clas- 
sical letter-writers. 

s^This  word  means  either  a 
travelling-case     (for     carrying 


clothes,  books,  &c.),  or  a  trav- 
elling-cloak. The  former  seems 
the  more  probable  meaning 
here,  from  the  mention  of  the 
books. 

^  Brass- founder.  Whether 
this  Alexander  is  the  same 
mentioned  as  put  forward  by 
the  Jews  at  Ephesus  in  the 
theater  (Acts  xix.  33),  and  as 
excommunicated  by  St.  Paul  (1 
Tim.,  i.  20),  we  do  not  know. 
If  these  names  all  belong  to  the 
same  person,  he  was  probably 
of  the   Judaizing  faction. 

'"^"Charged  me  with,"  not 
"did"  (A.  v.).  This  verb, 
though  of  frequent  occurrence 
in  the  New  Testament  (in  the 
sense  of  exhibit,  display,  mani- 
fest), does  not  elsewhere  oc- 
cur in  the  same  construction  as 
here,  with  an  accusative  of  the 
thing,  and  a  dative  of  the  per- 
son. The  active  form  of  the 
verb  in  classical  Greek  has  a 
forensic  sense, — viz.  to  tnake  a 
declaration  against;  and  as  the 
verb  is  here  used  in  an  active 
sense  (the  active  form  of  it  not 
occurring  in  the  New  Testa- 
ment), we  may  not  unnaturally 
suppose  that  it  is  so  used  here. 
At  any  rate,  the  literal  English 
is,  "Alexander  manifested  many 
evil  things  against  me." 

■^^The  MSS.  are  divided  here 
between  the  optative  and  the 
future;     the    latter   is   adopted 


IV. 

15 
16 

17 


18 


19 


20 


198      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

Be  thou  also  on  thy  guard  against  him,  for  he  has  been 
a  great  opponent  of  my  arguments.T2  When  I  was  first 
heard  m  my  de fencers  no  man  stood  by  me,  but  all  forsook 
me  (I  pray  that  it  be  not  laid  to  their  charge)  Neverthe- 
less the  Lord  Jesus74  stood  by  me,  and  strengthened  my 
heart  75  that  by  me  the  proclamation  of  there  Glad-tidings 
might  be  accomplished  in  full  measure,  and  that  all  the 
Grentiles  might  hear;  and  I  was  delivered  out  of  the  lion's 
ra,outh.77  And  the  Lord  shall  deliver  me  from  every  evil  and 
shall  preserve  me  unto  His  heavenly  kingdom.  To  Him  be 
glory  unto  the  ages  of  ages.    Amen. 

Salute  Prisca  and  Aquila,  and  the  house-    o  , 
hold  of  Onesiphorus.  Salutations  and 

Erastus7^     remained     at     Corinth;      but    E°ngence. 
Trophimus  I  left  sick  at  Miletus. 


by  Lachmann,  and  has  rather 
the  greatest  weight  of  MS.  au- 
thority in  its  favor.  We  have 
therefore,  adopted  it  in  the 
translation  in  the  present  edi- 
tion. Yet  it  must  be  acknowl- 
edged that  there  are  obvious 
reasons  why  the  optative  (if  it 
was  the  original  reading) 
should  have  been  altered  into 
the  future. 

^  "The  "arguments"  here  men- 
tioned are  probably  those  used 
by  St.  Paul  in  his  defence. 

73The  ancient  interpreters, 
Eusebius,  Jerome,  and  others 
understood  St.  Paul  here  to  re- 
fer to  his  acquittal  at  the  end 
of  his  first  imprisonment  at 
Rome,  and  his  subsequent 
preaching  in  Spain  ;  but  while 
we  must  acknowledge  that  the 
strength  of  the  expressions  ac- 
complished in  full  measure  and 
all  the  Gentiles  are  in  favor  of 
this  view,  we  think  that  on  the 
whole  the  context  renders  it 
unnatural. 

7*r7ie  Lord,  viz.  Jesxis. 
'^Cf,  Rom.  iv.  20,  Eph.  vi.  10. 
''^The   proclamation,  1.    e.   of 
the  Glad-tidings. 

"By  the  lion's  mouth  may  be 
only  meant  the  imminence  of 
the  immediate  peril;  but  it 
may  mean  that  St.  Paul,  at  his 
first  hearing,  established  his 
right,  as  a  Roman  citizen,  to  be 
exempted  from  the  punishment 
of    exposure    to    wild     beasts 


which  was  inflicted  during  the 
Neronian  persecution  on  so 
many  Christians.  On  the  his- 
torical inferences  drawn  from 
this  verse,  see  the  preceding  re- 
marks. 

'*This  verse  is  an  insuperable 
difficulty  to  those  who  suppose 
this  Epistle  written  in  the  first 
imprisonment  at  Rome ;  since 
it  implies  a  recent  journey,  in 
which  St.  Paul  had  passed 
through  Miletus  and  Corinth. 
It  has  been  also  thought  inex- 
plicable that  Paul  should  men- 
tion to  Timotheus  (who  was  at 
Ephesus,  so  near  Miletus)  the 
fact  that  Trophimus  was  left 
there.  But  many  suppositions 
might  be  made  to  account  for 
this.  For  instansce,  Trophimus 
may  have  only  staid  a  short 
time  at  Miletus,  and  come  on 
by  the  first  ship  after  his  re- 
covery. This  was  probably  the 
first  communication  from  St, 
Paul  to  Timotheus  since  they 
parted;  and  there  would  be 
nothing  unnatural  even  if  it 
mentioned  a  circumstance  which 
Timotheus  knew  already.  For 
example,  A.  at  Calcutta  writes 
to  B.  in  London,  "I  left  C.  dan- 
gerously ill  at  Southampton," 
although  he  may  be  sure  that 
B.  has  heard  of  C.'s  illness 
long  before  he  can  receive  the 
letter. 


SECOND  EPISTLE   TO  TIMOTHEUS. 


199 


Do  thy  utmost  to  come  before  winter. 

There  salute  thee  Eubulus,  and  Pudens,  and  Linus,79  and 
Claudia,8«  and  all  the  brethren. 

Concluding  The  Lord  Jesus  Christ  be  with  thy  spirit, 

benedictions.         Grace  be  with  you^i  all. 


IV. 

21 


22 


''^Llnus  is  probably  the  same 
person  who  was  afterwards 
bishop  of  Rome,  and  is  men- 
tioned by  Irenceus  and  Euse- 
bius. 

^^Pudcns  and  Claudia.  The 
following  facts  relating  to  these 
names  are  taken  from  an  in- 
genious essay  on  the  subject, 
entitled,  "Claudia  and  Pudens, 
by  J.  Williams,  m.  a.  (London, 
1848)." 

There  are  two  epigrams  of 
Martial,  the  former  of  which 
describes  the  marriage  of  a  dis- 
tinguished Roman  named  Pu- 
dens  to  a  foreign  lady  named 
Claudia,  and  the  latter  of  which 
tells  us  that  this  Claudia  was  a 
Briton,  and  gives  her  the 
cognomen  of  Rufina.  When  the 
latter  epigram  was  written,  she 
had  grownup  sons  and  daugh- 
ters, but  berself  still  retained 
the  charms  of  youth.  Both 
these  epigrams  were  written 
during  Martial's  residence  at 
Rome ;  and,  therefore,  their 
date  must  be  between  a.  d.  66 
and  A.  D.  100.  The  former  of 
the  two  epigrams  was  not  pub- 
lished till  the  reign  of  Domi- 
tian,  but  it  may  very  probably 


have  been  written  many  years 
earlier.  Thus  the  Claudia  and 
Pudens  of  Martial  may  be  the 
same  with  the  Claudia  and  Pu- 
dens who  are  here  seen  as 
friends  of  St.  Paul  in  a.  d.  68. 

But,  further,  Tacitus  men- 
tions (Agric.  14)  that  certain 
territories  in  the  southeast  of 
Britain  were  given  to  a  British 
king  Cogidunus  as  a  reward  for 
his  fidelity  to  Rome :  this  oc- 
curred about  A.  D.  52,  while 
Tiberius  Claudius  Nero,  com- 
monly called  Claudius,  was  em- 
peror. 

Again,  in  1723,  a  marble  was 
dug  up  at  Chichester,  with  an 
inscription  making  mention  of 
a  British  king  bearing  the  title 
of  Tiberius  Claudius  Cogidub- 
nus.  His  daughter  would,  ac- 
cording to  Roman  usage,  have 
been  caled  Claudia.  And  in  the 
same  inscription  we  find  the 
name  Pudens.  See  the  Quarter- 
ly Revieto  for  July,  1858. 

«^You  (not  thee)  is  the  read- 
ing of  the  best  MSS.,  which 
also  omit  "amen."  In  English 
we  are  compelled  to  insert  all 
here,  in  order  to  show  that  you 
is  plural. 


•    THE  EPISTLE  TO  THE  HEBREWS.i 

G0D,2  who  at  sundry  times  and  in  divers 
manners  spake  of  old  to  our  fathers  by  the    S?  H?mse^rfin-" 
prophets,  haths   in  these  last  days*  spoken    ally  to  man  in 
unto  us  by5   His  Son,  whom  He  appointed    t^?  person  of 
heir  of  all  things,  by  whom  also  He  made  the       ^^     °^* 
universe; 6    who,  being  an  emanation7  of  His  glory,  and  an 
expresss  image  of  His  substance,9  and  upholding  all  things 
■by  the  word  of  His  power,  when  He  had  by  Himself  made 
purificationio  for  our  sins,  sat  down  on  the  right  hand  of  the 
Majesty  on  high;    being  made  so  much  greater  than  the  An- 
gels, as  He  hath  by  inheritance  obtained  a  more  excellent 
name  than  they. 


^We  have  the  following  cir- 
cumstances to  fix  the  date  of 
this  Epistle : — 

(1)  The  Temple  of  Jerusa- 
lem was  standing,  and  the  serv- 
ices going  on  undisturbed  (vii. 
25,  xiii.  11-13).  Hence  it  was 
written  before  the  destruction 
of  the  Temple  in  a.  d,  70. 

(2)  Its  author  was  at  liberty 
in  Italy ;  and  Timotheus  was 
just  liberated  from  imprison- 
ment (xiii.  23,  24).  If  St. 
Paul  wrote  it,  this  would  fix 
the  date  at  63  ;  but  as  we  do 
not  hear  that  Timotheus  was 
then  imprisoned  in  Italy  (either 
in  Acts,  or  in  the  Epistles  to 
Timothy,  where  allusions  might 
be  expected  to  the  fact),  it 
would  seem  more  probable  that 
his  imprisonment  here  men- 
tioned took  place  about  the  time 
of  St.  Paul's  death,  and  that  he 
was  liberated  after  the  death  of 
Nero.  This  would  place  the 
date  of  the  Epistle  in  a.  d.  68 
or  69,  if  our  chronology  be  cor- 
rect. 

(3)  This  date  agrees  with  ii. 
3,  which  places  the  readers  of 
the  Epistle  among  those  who 
had  not  seen  our  Lord  in  the 
flesh  ;  for  the  "loe"  there  plain- 
ly includes  the  readers  as  well 
as  the  writer. 

^In  order  to  mark  the  differ- 
ence of  style  and  character  be- 

200 


tween  this  and  the  preceding 
Epistles,  the  translator  has  in 
this  Epistle  adhered  as  closely 
as  possible  to  the  language  of 
the  Authorized  Version. 

^The  Hellenistic  peculiarity 
of  using  the  aorist  for  the  per- 
fect (which  is  not  uncommon  in 
St.  Paul's  writings,  see  Rom. 
xi.  30,  and  Phil.  iii.  12)  is  very 
frequent  in  this  Epistle. 

^The  best  MSS.  have  the 
singular.  It  should  perhaps 
rather  be  translated  "in  the  end 
of  these  days,"  these  days  be- 
ing contrasted  with  the  future 
period,   the  world  to  come. 

^The  preposition  means  more 
than  "hy"  (so  in  preceding 
verse)  ;  in  the  person  of  His 
Son  would  be  more  accurate. 

®"The  worlds:"    so  xi.   3. 

^Not  "brightness"  (A.  V.), 
but  emanation,  as  of  light  from 
the  sun.  The  word  and  idea 
occur  in  Philo. 

^Literally,  impression,  as  of  a 
seal  on  wax.  The  same  expres- 
sion is  used  by  Philo  concern- 
ing "the  Eternal  Word." 

»Not  "person"  (A.  V.),  but 
substance.  Cf.  xi.  11 ;  and  see 
note  on  iii.  14. 

lOThe  "by  Himself"  and  "our" 
of  T.  R.  are  not  found  in  some 
of  the  best  MSS. 


EPISTLE  TO  THE  HEBREWS. 


201 


Who  Is  higher 
than  the 
Angels. 


For  to  which  of  the  Angelsn  said  He  at 
any  time,  * '  Thou  art  my  son,  this  day  have  I 
begotten  thee"?'^'^  And  again,  **/  will  he 
to  him  a  father,  and  he  shall  he  to  me  a  son"?^^  But  when 
He  bringeth  backi*  the  First  begotten  into  the  world.  He 
saith,  "And  let  all  the  Angels  of  God  worship  him."^^  And 
of  the  angels  He  saith,  **  Who  maleth  his  angels  spirits,  and 
his  ministers  flames  of  fire."^^  But  unto  the  Son  He  saith, 
' '  Thy  throne,  0  God,  is  for  ever  and  ever ;  a  sceptre  of  right- 
eousness is  the  sceptre  of  thy  kingdom.  Thou  hast  loved 
righteousness  and  hated  iniquity ;  therefore  God,  even  thy 
God,  hath  anointed  thee  with  the  oil  of  gladness  above  thy 
fellows."^"^  And  ''Thou,  Lord,  in  the  beginning  didst  lay 
the  foundation  of  the  earth,  and  the  heavens  are  the  worls  of 
thine  hand.  They  shall  perish,  but  thou  remainest;  and  they 
all  shall  wax  old  as  doth  a  garment,  and  as  a  vesture  shalt 
thou  fold  them  up  and  they  shall  be  changed;  but  thou  art 
the  same,  and  thy  years  shall  not  fail."'^^ 

But  to  which  of  the  angels  hath  He  said  at  any  time,  *' Sit 
thou  on  my  right  hand,  until  I  make  thine  enemies  thy  foot- 
stool''F^^    Are  they  not  all  ministering  spirits,  sent  forth  to 


10 


]3 


14 


"The  Law  (according  to  a 
Jewish  tradition  frequently  con- 
firmed in  the  New  Testament) 
was  delivered  by  angels  (Acts 
vii.  53 ;  Gal.  iii.  19  ;  Heb.  ii. 
3).  Hence  the  emphasis  here 
laid  upon  the  inferiority  of  the 
angels  to  the  Messiah,  whence 
follows  the  inferiority  of  the 
Law  to  the  Gospel.  This  in- 
ference is  expressed  ii.  3. 

i2Ps.  ii.  7  (LXX.). 

"2  Sam.  vii.  14  (LXX.)  (orig- 
inally spoken  of  Solomon,  in 
whom  we  see  a  type  of  Christ. 
Cf.  Ps.  Ixxii.). 

i*This  is,  literally  translated, 
when  He  shall  have  brought 
back,  not  again,  when  He  has 
brought  back.  The  ascension  of 
Christ  having  been  mentioned. 
His  return  to  judge  the  world 
follows. 

i^This  quotation  forms  an  ex- 
ception to  Bleek's  assertion, 
that  the  quotations  in  this  Epis- 
tle are  always  from  the  Alex- 
andrian text  of  the  LXX.  It  is 
from  Deut.  xxxii.  43,  verbatim 
according  to  the  MSS.  followed 
by  the  T.  R ;  but  not  according 
to  the  Codex  Alex.,  which  reads 
"sons,"    instead    of     "angels." 


The  LXX.  here  differs  from  the 
Hebrew,  which  entirely  omits 
the  words  here  quoted.  The 
passage  where  the  quotation  oc- 
curs is  at  the  conclusion  of  the 
final  song  of  Moses,  where  he 
is  describing  God's  vengeance 
upon  His  enemies.  It  seems 
here  to  be  applied  in  a  higher 
sense  to  the  last  judgment. 

i^Ps.  civ.  4.  Quoted  accord- 
ing to  LXX.  The  Hebrew  is, 
"Who  maketh  the  winds  His 
messengers,  and  the  flames  His 
ministers."  But  the  thought  ex- 
pressed here  is,  that  God  em- 
ploys His  angels  in  the  physi- 
cal operations  of  the  universe. 
"Spirits"  is  equivalent  to 
"winds,"  as  at  John  iii.  8,  and 
Gen.  viii.  1    (LXX.). 

"Ps.  xlx.  7  (LXX.). 

isps.  cii.  26-28.  (LXX.).  It 
is  most  important  to  observe 
that  this  description,  applied  in 
the  original  to  God,  is  here 
without  hestitation  applied  to 
Christ. 

"Ps.  ex.  1.  (LXX.).  Ap- 
plied to  the  Messiah  by  our 
Lord  himself,  by  St.  Peter  (Acts 
ii.  35).  and  by  St.  Paul  (1  COF. 
XV.  25). 


202       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
i. 

execute  [His]  service  for^o  the  sake  of  those  who  shaU  inherit 
salvation? 
i.  1         Therefore  we  ought  to  give  the  more  earnest  heed  to  the 
things  which  we  have  heard,  lest  at  any  time  we  should  let 

2  them  slip.21  For  if  the  word  declared  by  angels22  was  stead- 
fast,  and  every  transgression  and  disobedience  received  a 

3  due  requital;  how  shall  we  escape,  if  we  neglect  so  great 
salvation?  which  was  declared  at  first  by  the  Lord,  and  was 
established23    unto    us    on   firm   foundations   by   those   who 

4  heard  Him,  God  also  bearing  them  witness,  both  with  signs 
and  wonders,  and  divers  miracles,  and  with  gifts  of  the  Holy 
Spirit,  which  He  distributed25  according  to  His  own  will. 

5  For  not  unto  angels  hath  He  subjected  the  world26  to  come, 

6  whereof  we  speak.  But  one  in  a  certain  place  testified,  say- 
ing, "  What  is  man  that  thou  art  mindful  of  him,  or  the  son 

7  of  man  that  thou  regardest  him?  For  a  little  while^i  thou 
hast  made  him  lower  than  the  angels;    thou  hast  crowned 

8  him  with  glory  and  honor,^^  thou  hast  put  all  things  in  sul)- 
jection  under  his  feet."^^  For  in  that  He  ''put  all  things 
in  subjection"  under  Him,  He  left  nothing  that  should  not 
be  put  under  Him. 

But  now  we  see  not  yet  all  things  in  sub-    ^^^^  humiliation 

9  jection  under   Him.     But   we  behold  Jesus,    of  Jesus  was 
who  was  "for  a  little  while  made  lower  than    needful  that  He 
angels,"  crowned  throughso  the  suffering  of    Sc?ated\y°suf- 
death  with  glory  and  honor;     that   by  the    fering  as  High 
free  gift  of  God  He  might  taste  death  for    ^""'^^^  ^^^  °^aii. 

10     all  men.    For  it  became  Him,  throughsi  whom  are  all  things. 


20The  A.  v.,  "to  minister  for 
them,  is  incorrect. 

2iThe  active  signification  here 
given  in  A.  V.  is  defended  by 
Buttmann  and  Wahl. 

22Viz.  the  Mosaic  Law.  See 
the  note  on  i.  5. 

23The  verb  means,  was  estab- 
lished on  firm  ground. 

^^"Distributed."  Compare  1 
Cor.  xii.  11. 

2<5The  world  to  come  here  cor- 
responds with  the  city  to  come 
of  xiii.  14.  The  subjection  ot 
this  to  the  Messiah  (though  not 
yet  accomplished,  see  verse  9) 
was  another  proof  of  His  su- 
periority to  the  angels. 

2'7The  phrase  may  mean  in  a 
small  degree,  or  for  a  short 
time;  the  former  is  the  mean- 
ing of  the  Hebrew  original,  but 
the  latter  meaning  is  taken 
here,  as  we  see  from  verse  9. 


2SThe  T.  R.  inserts  here  what 
we  find  in  A.  V.,  and  hast  set 
Him  over  the  works  of  thy 
hands,  but  this  is  not  found  in 
the  best  MSS. 

29Ps.  viii.  5-7  (LXX.).  Quot- 
ed also  (with  a  slight  varia- 
tion), as  referring  to  our  Lord, 
1  Cor.  XV.  27,  and  Eph.  i.  22. 
The  Hebrew  Psalmist  speaks 
of  mankind :  the  New  Testa- 
ment teaches  us  to  apply  his 
words  in  a  higher  sense  to 
Christ,  the  representative  of 
glorified  humanity. 

soCompare  Phil.  ii.  8,  9. 

^icompare  Rom.  xi.  36,  and 
1  Cor.  viii.  6.  God  is  here  de- 
scribed as  the  First  Cause  ("by 
whom")  and  the  Sustainer 
("through  whom")  of  the  Uni- 
verse. 


EPISTLE  TO  THE  HEBREWS. 


203 


and  by  whom  are  all  things,  in  bringing32  many  sons  unto 
glory,  to  consecrate33  by  sufferings  the  Captains*  of  their  sal- 
vation. 

For  both  He  that  sanetifieth,  and  they  that  aress  sanctified, 
have  all  one  Father;  wherefore  He  is  not  ashamed  to  call 
them  brethren,  saying,  "/  will  declare  Thy  name  to  my  breth- 
ren, in  the  midst  of  the  congregation  will  I  sing  praises  unto 
Thee. '  '36  And  again,  ' '  /  will  put  my  trust  in  Him  ;  lo,  I  and 
the  children  which  God  hath  given  we.  "37  Forasmuch,  then, 
as  *'the  children"  are  partakers  of  flesh  and  blood.  He  also 
himself  likewise  took  part  of  the  same,  that  by  death  He 
might  destroy  the  lord  of  death,  that  is,  the  Devil;  and  might, 
deliver  them  who  through  fear  of  death  were  all  their  lifetime 
subject  to  bondage.  For  truly,  He  giveth  His  aid,38  not  unto 
angels,  but  unto  the  seed  of  Abraham.  Wherefore  it  be- 
hooved Him  in  all  things  to  be  made  like  unto  His  brethren, 
that  He  might  become  a  mercifulss  and  faithful  High  Priest 
in  the  things  of  God,  to  make  expiation  for  the  sins  of  the 
people.  For  whereas  He  hath  himself  been  tried^o  by  suffer- 
ing, He  is  able  to  succor  them  that  are  in  trial. 
Christ  is  hicher  Wherefore,  holy  brethren,  partakers  of  a  iii.  1 
than  Moses.  heavenly  calling,  consider  the  Apostle^i  and 


11 

12 

13 
14 


15 

16 
17 


32For  the  grammar  here  we 
may  refer  to  Acts  xi.  12. 

**LiteralIy,  to  bring  to  the 
appointed  accomplishment,  to 
develop  the  full  idea  of  the 
character,  to  consummate.  The 
latter  word  would  be  the  best 
translation,  if  it  were  not  so 
unusual  as  applied  to  persons ; 
but  the  word  consecrate  is  often 
used  in  the  same  sense,  and  is 
employed  in  the  A.  V.  as  a 
translation  of  this  verb,  vii.  28. 

'■^*Captain.  Those  who  are  be- 
ing saved  are  here  represented 
as  an  army,  with  Jesus  leading 
them  on.     Compare  xii.  2. 

^Literally,  who  are  in  the 
process   of  santification. 

3«Ps.  xxii.  23  (LXX.  with  a 
slight  change  in  the  verb  for 
"declare").  Here  again  the 
Messianic  application  of  this 
Psalm  (which  is  not  apparent 
in  the  original)  is  very  in- 
structive. 

s^This  quotation  from  Isa. 
viii.  17,  18  (LXX.),  appears  in 
English  to  be  broken  into  two 
(which  destroys  the  sense),  if 
the  intermediate  words  "and 
again"    (which   are  not  in   the 


LXX.)  be  inserted.  Indeed,  it 
may  well  be  suspected  that  they 
have  here  been  introduced  into 
the  MSS.,  by  an  error  of  tran- 
scription, from  the  line  above. 

38The  verb  means  to  assist 
here.  So  it  is  used  in  Sirach 
iv.  12.  The  A.  V.  mistrans- 
lates the  present  tense  as  past. 

39Perhaps  it  would  be  more 
correct  to  translate  that  He 
might  become  merciful,  and  a 
faithful,  &c. 

^^Litertilly,  hath  suffered 
when  in  trial.  This  verb  does 
not  mean  usually  to  be  tempted 
to  sin,  but  to  be  tried  by  afflic- 
tion. Cf.  1  Cor.  X.  13,  and 
James  i.  2.  Hence  it  is  better 
not  to  translate  it  by  tempta- 
tion, which,  in  modern  English, 
conveys  only  the  former  idea. 
A  perplexity  may  perhaps  be 
removed  from  some  English 
readers  by  the  information  that 
St.  James's  direction  to  "count 
it  all  joy  when  we  fall  into 
divers  temptations,"  is,  in  real- 
ity, an  admonition  to  rejoice  in 
suffering  for  Christ's  sake. 

^^Apostle  is  here  used  in   its 


204      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
lii. 

2  High  Priest  of  our  Confession,42  Christ^a  Jesus;    who  was 
faithful  to   Him   that  appointed  Him,  as  Moses  also   was 

3  ''faithful  in  all  the  household  of  God."^*    For  greater  glory 
is  due  to  Him  than  unto  Moses,  inasmuch  as  the  founder  of 

4  the  household  is  honored  above  the  household.     For  every 
household  hath  some  founder;   but  He  that  hath  founded  all 

5  things  is  God.     And  Moses  indeed  was  ''faithful  in  all  the 
household  of  God"  as  "a  Servajit"^^  appointed  to  testify 

6  the  words  that  should  be  spoken  [unto  him] ;    but  Christ 
as  **a  ^071  "46  over  His  own  household. 

And  His  household  are  we,  if  we  hold  fast   warning 
our  confidence,  and  the  rejoicing  of  our  hope,    against  apos- 

7  firmly  unto  the  end.    Wherefore,  as  the  Holy   ^^^^ » 

8  Spirit  saith,  *  *  To-day,  if  ye  hear  His  voice,  harden  not  your 
hearts  as  in  the  provocation,  in  the  day  of  temptation  in  the 

9  wilderness;   when  your  fathers  tempted  me,  proved  me,  and 

10  saw  my  worTcs  forty  years.     Wherefore  I  was  grieved  with 
that  generation,  and  said.  They  do  alway  err  in  their  hearts, 

11  and  they^^  have  not  Icnown  my  ways.    So  I  sware  in  my  wrath, 

12  They  shall  not  enter  into  my  rest."^^    Take  heed,  brethren, 
lest  there  be  in  any  of  you  an  evil  heart  of  unbelief,  in  de- 

13  parting  from  the  living  God.     But  exhort  one  another  daily 
while  it  is  called  T(J-day,  lest  any  of  you  be  hardened  through 

14  the  deceitfulness  of  sin.     For  we  are  made  partakers^a  of 
Christ,  if  we  hold  our  first  foundationso  firmly  unto  the  end. 

15  When  it  is  said,  * '  To-day,  if  ye  hear  His  voice,  harden  not 

etymological  sense  for  one  sent  The  peculiar  use  of  "if"  here 

forth.  (and  iv.  3)   is  a  Hebraism. 

«For    "confession"    compare  ^   ""Partakers  "      Compare   iii. 

iv.  14  and  X.  23.  h  and  vi.  4   ("partakers  of  the 

iiTTT     r-  X  J         X  J  V,  Holy  Spirit   ). 

«We  have  not  departed  here  eoLiterally,    the   beginning  of 

il'S^  *^®.  ^:^?-.M'.'^*^  ^^^  ^^^^  our   foundation.      The    original 

MSS.  omit     Christ.  meaning  of   the  latter  word   is 

"Numbers     xii.     7      (LXX.).  that    whereon    any    thing    else 

"My  servant  Moses   is   faithful  stands,  or  is  supported;    hence 

in    all    my    household."       The  it  acquired  the  meaning  of  sub- 

metaphor  is  of  a  faithful  stew-  stantia,    or    substance    (in    the 

ard  presiding  over  his  master's  metaphysical      sense      of      the 

household.  term).    Cf.  Heb.  i.  3,  and  xi.  1 ; 

*5"Servant,"  quoted  from  the  hence,    again,    that   of    ground, 

same    verse.     Numbers     xii.     7  nearly  in  the  sense  of  sxibject- 

(LXX.).      (See  above.)  matter  (2  Cor.  ix.  4  ;    2  Cor.  xi. 

**'See  the  quotations  in  i.  5.  17).    There  is  no  passage  of  the 

"They  is  emphatic.  New   Testament   where   it  need 

^^The  above  quotation  is  from  necessarily  be  translated  "con- 

Ps.  xcv.  7-11,  mainly  according  fidence ;"    although  it  seems  to 

to   the    Codex    Alexandrinus    of  have  the  latter  meaning  in  some 

the   LXX.,    but  not  entirely  so,  passages  of  the  LXX.  cited  by 

the  forty  years  interpolated  in  Bleek  ;     and  it  is   also   so  used 

verse   9th    being   the   principal,  by     Diodorus    Siculus,    and    by 

though   not  the   only  variation.  Polybius. 


EPISTLE  TO  THE  HEBREWS.  205 

iii. 
y(yur  hearts  as  in  the  provocation," — whosi  were  they  that,     16 
though  they  had  heard,  did  provoke?     Were  they  not  all52 
whom  Moses  brought  forth  out  of  Egypt?    And  with  whom     17 
was  He  grieved  forty  years?    Was  it  not  with  them  that  had 
sinned,  whose  earcassesss  fell  in  the  wilderness?  And  to  whom     18 
sware  He  that  they  should  not  enter  into  His  rest,  but  to  them 
that  were  disobedient  ?54    Andss  we  see  that  they  could  not     19 
enter,  because  of  unbelief  .56 

Therefore  let  us  fear,  since  a  promise  stillsr  remaineth  of  iv.  1 
entering  into  His  rest,  lest  any  of  you  should  be  foundss  to 
come  short  of  it.     For  we  have  received  glad  tidings  as  well       2 
as  they;   but  the  report  which  they  heard  did  not  profit  them, 
because  itsa  met  no  belief  in  the  hearers.    For  we  that  have       3 
BELIEVED  are  entering  into  the  [promised]  rest.    And  thus  He 
hath  said,  "  So  1  sware  in  my  wrath,  They  shall  NOT  enter 
into  my  rest."Qo     Although  His  works  were  finished,  ever 
.since  the  foundation  of  the  world;    for  He  hath  spoken  in  a       4 
certain  place  of  the  seventh  day  in  this  wise,  "And  God  did 
BEST  on  the  seventh  day  from  all  His  works ;''&^  and  in  this       5 
place  again,  *  *  They  shall  NOT  enter  into  my  rest. '  '62    Since       6 
therefore  it  still  remaineth  that  some  must  enter  therein,  and 
they  who  first  received  the  glad  tidings  thereof  entered  not 
because  of  disobedience,63  He  again  fixed  a  certain  day,—      7 

•^We  follow  the  accentuation  with  belief.     The  other  reading 

adopted  by  Chrysostom,   Gries-  would    mean,    "they    were    not 

bach,  &c.  united  by  belief  to  its  hearers," 

'"^The  inference  is  that  Chris-  where  its  hearers  must  mean 
tians,  though  delivered  by  t^e  spies,  who  reported  what 
Christ  from  bondage,  would  *'^^2/  had  heard  of  the  richness 
nevertheless  perish  if  they  did  ^^  ^^^  l^i^d.  Tischendorf,  in  his 
not  persevere  (see  verses  6  and  ^^^n^^^^^^J^' J^t^*^^  ^^^  ^-  ^• 
14).  The  interrogation  is  not  ^•'The  A.  V.  here  strangely  de- 
observed  in  A    V  parts  from  the  correct  transla- 

^Literally.  'Zimfts;     but    the  \'^?  ^^^^^  '^  ^*^°Pt^  ^^°^«  ("*• 

word  is  used  by  the  LXX    for  eiQen.    ii.    2    (LXX.    slightly 

carcasses.     Numbers  xiv.  32.  altered) 

"Not  "that  believed  not"   (A.  o^The 'meaning   of   this    is,— 

v.).     See  note  on  Rom.  xi.  30.  q^^.^  rest  was  a  perfect  rest!— 

^"And,"  not  "So"    (A.  V.).  He  declared  His  intention  that 

58The    allusion    is   to   the   re-  His    people    should    enjoy    His 

fusal    of    the    Israelites    to   be-  rest, — that  intention  has  not  yet 

lieve  in  the  good  report  of  the  been     fulfilled, — its     fulfilment 

land  of  Canaan  brought  by  the  therefore  is  still  to  come, 

spies.        (Numbers     xiii.     and  «3Here  it  is  said  they  entered 

xiv.)  not  because  of  disobedience ;    in 

""Still  remaineth."    Compare  iii.  19,  because  of  unbelief;  but 

"remaineth,"    verses    6    and    9.  this     does    not     justify     us     in 

The   reasoning  is  explained   by  translating  these  different  Greek 

what  follows,   especially  verses  expressions    (as    in   A.    V.)    by 

6-8.  the  same  English  word.     The  re- 

^Should  be  seen.  jection    of    the    Israelites    was 

^Literally,  it  was  not  mixed  caused  both  by  unbelief  and  by 


206      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 
iv. 

"TO-DAY," — declaring  in  David,  after  so  long  a  tinie  (as 
hath  been  said),  "To-day,  if  ye  hear  His  voice,  harden  not 

8  your  hearts. ' '    For  if  Joshua  had  given  them  rest,  God  would 

9  not  speak  afterwards  of  another  day.     Therefore  there  still 

10  remaineth  a  Sabbath-reste*  for  the  people  of  God.  For  he 
that  is  entered  into  God's  rest  mustes  himself  also  rest  from 

11  his  labors,  as  God  did  from  His.  Let  us  therefore  strive  to 
enter  into  that  rest„  lest  any  man  fall  after  the  same  example 
of  disobedience.66 

12  For  the  word  of  God67  liveth  and  work-  f^j.  ^^^.^  ^^^^_ 
eth,  and  is  sharper  than  any  two-edged  ment  cannot  be 
sword,  piercing  even  to  the  dividing  asunder    evaded. 

of  soul  and  spirit,  yea,  to  thess  inmost  parts  thereof,  and 

13  judging  the  thoughts  and  imaginations  of  the  heart.  Neither 
is  there  any  creature  that  Is  not  manifest  in  His  sight.  But 
all  things  are  naked  and  opened  unto  the  eyes  of  Him  with 
whom  we  have  to  do. 

14  Seeing,  then,  that  we  have  a  great  High 

Priest,  who  hath  passedes  through  the  heav-    ^Jr^^J  wh^o^ST 
ens,  Jesus  the  Son  of  God,  let  us  hold  fast    be  touched  wUh 

15  our   confession.    For  we    have   not   a    High    ^  feeling  of  our 
Priest  that  cannot  be  touched  with  a  feel-    i^^^^iities. 
ing  of  our  infirmities,  but  who  bore  in  all  things  the  likeness 
of  our  trials,7o  yet  without  sin.    Let  us  therefore  come  boldly 
to  the  throne  of  grace,  that  we  may  obtain  mercy,  and  find 

V.  1  grace  to  help  in  time  of  need.  For  every  High  Priest  taken 
from  among  men  is  ordained  to  act  on  behalf  of  men  in  the 
things  of  God,  that  he  may  offer  gifts  and  sacrifices  for  sins ; 

2  and  is  able  to  bear  with  the  ignorant7i  and  erring,  being 

3  himself  also  encompassed  with  infirmity.     And  by  reason 

disobedience  ;    the  former  being  <^The  word  of  God  is  the  reve- 

the  source  of  the  latter.  lation  of  the  mind  of  God,  im^ 

^Strictly,   o  keeping  of  Sab-  parted   to    man.      See    note    on 

batical  rest  Eph.    v.    26.      Here    it    denotes 

«6Literally,  hath  rested,  the  the  revelation  of  God's  judg- 
aorist  used  for  perfect.  To  com^  ment  to  the  conscience 
plete  the  argument  of  this  verse,  6«The  expression  is  literally, 
we  must  supply  the  minor  of  soul  and  spirit,  both  joint 
premise,  but  God's  people  have  and  marrow ;  the  latter  being  a 
never  yet  enjoyed  this  perfect  proverbial  expression  for  utter- 
rest;  whence  its  conclusion  ly,  even  to  the  inmost  parts. 
follows,  therefore  its  enjoyment  ^"Through,"  not  "into"  (A 
is  still  future,  as  before.  V.).    The  allusion  is  to  the  high 

««The  reasoning  of  the  above  priest      passing      through      the 

passage    rests    upon    the    truth  courts    of    the    Temple    to    the 

that  the  unbelief  of  the  Israel-  Holy  of  Holies.    Compare  ix.  11 

ites,  and  the  repose  of  Canaan,  and  24. 

were  typical  of  higher  realities  ;  'ogeg  note  on  ii.  18. 

and  that  this  fact  had  been  di-  ^iThe  sin-offerings  were  most- 

vlnely  intimated   in   the  words  ly  for  sins  of  ignorance.     See 

af  the  Psalmist.  Levit.  chap.  v. 


16 


EPISTLE  TO  THE  HEBREWS. 


207 


thereof,  he  is  bound,  as  for  the  people,72  so  also  for  himself, 
to  make  offering  for  sins.  And  no  man  taketh  this  honor  on 
himself,  but  he  that  is73  called  by  God,  as  was  Aaron.  So 
also  Christ  glorified  not  Himself,  to  be  made  a  High  Priest; 
but  He  that  said  unto  Him,  *  *  Thou  art  my  Son,  to-day  have 
I  begotten  thee.'"^^  As  he  saith  also  in  another  place, 
* '  Thou  art  a  Priest  forever  after  the  order  of  Melchisedec. '  '75 
Who  in  the  days  of  His  flesh  offered  up  prayers  and  suppli- 
cations with  strong  crying  and  tears  unto  Him  that  could 
save  Him  from  death,  and  was  heard  because  He  feared 
God; 76  and  though  He  was  a  Son,  yet  learned  He  obedience77 
by  suffering.  And  when  His  consecration78  -was  accomplished 
He  became  the  author  of  eternal  salvation  to  all  them  that 
obey  Him;  having  been  named  by  God  a  High  Priest  "after 
the  order  of  Melchisedec," 

Of  whom  I  have  many  things  to  say,  and 
The  readers  are  hard  of  interpretation,  since  ye  have  grown79 
reproached  for  ^^n  j^  understanding.so  For  when  ye  ought, 
their  decline  in        »,  ,  j.-        o-    -      i       ^        i 

spiritual  under-  after  so  long  a  time,8i  to  be  teachers,  ye 
standing.  need  again  to  be  taught  yourselves  what82 

are  the  first  principles  of  the  oracles  of  God ; 
and  ye  have  come  to  need  milk,  instead  of  meat.83  For  every 
one  that  feeds  on  milk  is  ignorant  of  the  doctrine  of  right- 
eousness, for  he  is  a  babe;  but  meat  is  for  men  full  grown, 
who,  through  habit  have  their  senses  exercised  to  know  good 
from  evil.  Therefore  let  me  leaves*  the  rudiments  of  the  doc-  vi  1 
trine  of  Christ,  and  go  on  to  its  maturity;  not  laying  again 
the  foundation, — of  Repentance  from  dead  works,85  and  Faith 


10 


11 


12 


13 


U 


"See  Levit.  chap.  iv.  and 
chap.  ix. 

73If  (with  the  best  MSS.)  we 
omit  the  article,  the  translation 
will  be,  "but  when  called  by 
God,"  which  does  not  alter  the 
sense. 

7*Ps.  ii.  7  (LXX.). 

"Ps.  ex.  4  (LXX.). 

7«"Fear"  hear  means  the  fear 
of  God.  Compare  "God-fearing 
men,"  Acts  ii.  5.  The  senti- 
ment corresponds  remarkably 
with  that  of  chap.  xii.  5-11. 

■^'There  is  a  junction  here  of 
words  of  similar  sound  and  par- 
allel meaning,  with  which  the 
readers  of  ^schylus  and  He- 
rodotus are  familiar. 

'''Compare  ii.  10,  and  the  note 
there. 

■^"Have  grown,"  implying 
that  they  bad  declined  from  a 


more  advanced  state  of  Chris- 
tian attainment. 

soLiterally,  "in  their  hear- 
ing." Compare  Acts  xvii,  20, 
Matt.  xiii.  15. 

s^Literally,  because  of  the 
time,  viz.  the  length  of  time 
elapsed   since   your   conversion. 

^We  accentuate  with  Gries- 
bach,  Tischendorf,  &c. 

"The  adjective  does  not  mean 
"strong"  (A.  V.),  but  solid,  op- 
posed to  liquid.  We  use  meat 
for  solid  food  in  general. 

s^The  1st  person  plural  here, 
as  at  v.  11,  vi.  3,  vi.  9,  vi.  11,  is 
used  by  the  writer ;  it  is  trans- 
lated by  the  1st  person  singular 
in  English. 

^^Dead  works  here  may  mean 
either  sinful  works  (cf.  Eph.  ii. 
1,  "dead  in  sins"),  or  legal 
works  ;  but  the  former  mean- 
ing seems'  to  correspond  better 


208      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

vi. 
2     towards  God; — Baptism^se  Instruction,87  and  Laying-on  of 
hands; 88 — and  Kesurrection  of  the  dead,  and  Judgment  ever- 
lasting. 

?,  4         And  this  I  will  do89  if  God  permit.     For    earned  of  the 
it  is  impossible^o   again  to  renew  unto  re-    danger  of 
pentance  those  who  have  once  enlightened,    apostasy, 
and  have  tasted  of  the  heavenly  gift,  and  been  made  par- 

5  takers  of  the  Holy  Spirit,  and  have  tasted  the  goodness  of 
the  word  of  God,9i  and  the  powers  of  the  world  to  come,92 

6  and  afterwards  have  fallen  away;    seeing  theyss  crucify  to 
themselves  the  Son  of  God  afresh,  and  put  Him  to  an  open 

7  shame.    For  the  earth,  when  it  hath  drunk  in  the  rain  that 
falleth  oft  upon  it,  if  it  bear  herbs  profitable  to  those  for 

8  whom  it  is  tilled,  partaketh  of  God 's  blessing ;    but  if  it  bear 
thorns  and  thistles,  it  is  counted  worthless,  and  is  nigh  unto 

9  cursing,  and  its  end  is  to  be  burned.     But,  beloved,  I  am 
persuaded  better  things  of  you,  and  things 

that    accompany    salvation,    though   \    thus    and  reminded 
la     speak.    For  God  is  not  unrighteous  to  forget    of  their  motives 
your  labor,   and   the  loves*  which  ye   have   ance.^^^^^^^" 
shown  to  His  name,  in  the  services  ye  have 
rendered  and  still  renderos  to  the  saints.     But  I  desire  ear- 

with  the  "repentance"  here,  and  (which  is  much   stronger  than 

with  ix.  14.  the  present  passage),  it  is  not 

*^We     take    the    punctuation  said    that    such    apostates    are 

sanctioned  by  Chrysostom.  never    brought    to    repentance, 

"This  was  the  Catechetical  but  only  that  it  cannot  be  ex- 
Instruction,  which,  in  the  Apos-  pected  they  ever  should  be. 
tolic  age,  followed  baptism.  Both    passages  were   much   ap- 

*»This  is  mentioned  as  follow-  pealed  to  by  the  Novatians,  and 

ing   baptism,    Acts   viii.    17-19,  some  have  thought  that  this  was 

xix.  6,  and  other  places.  the   cause    which    so   long   pre- 

?^0r,   let  me  do,   if  we  read  vented  the  Latin  Church  from 

with  the  best  MSS.  receiving  this  Epistle   into   the 

90A   reason    is   here  given  by  Canon, 
the  writer  why  he  will  not  at-  ^H.    e.    have   experienced   the 
tempt  to  teach   his  readers  the  fulfilment   of   God's  promises, 
rudiments  of   Christianity  over  ^'^The  powers  of  the  world  to 
again;    namely,  that  it  is  use-  come  appear  to  denote  the  mi- 
less  to  attempt,   by  the  repeti-  raculous  operations  of  the  spir- 
tion  of  such  instruction,  to  re-  itual  gifts.     They  properly  be- 
call  those  who  have  renounced  longed  to  the  "world  to  come." 
Christianity  to  repentance.    The  »3These  apostates  to  Judaism 
impossibility  which  he  speaks  of  crucified    Christ    afresh,    inas- 
has  reference   (it  should  be  ob-  much    as    they    virtually    gave 
served)  only  to  human  agents;  their  approbation  to  His  cruci- 
it  is  only  said  that  all  human  fixion  by  joining  His  crucifiers. 
means   of   acting   on  the  heart  »*"Labor"   is   omitted   in   the 
have  been  exhausted  in  such  a  best  MSS. 

case.      Of    course,    no    limit   is  °^Fot  "saints,"  see  note  on  1 

placed    on    the    Divine    power.  Cor.  i,  2. 
Even  in  the  passage,  x.  26-31 


EPISTLE  TO  THE  HEBREWS. 


209 


nestly  that  every  one  of  you  might  show  the  same  zeal,  to 
secure  the  full  possession^e  of  your  hope  unto  the  end ;  that 
ye  be  not  slothful,  but  follow  the  example  of  them  who 
through  faith  and  steadfastness  inherit  the  promises.  For 
God  when  He  made  promise  to  Abraham,  because  He  could 
swear  by  no  greater,  sware  by  Himself,  saying,  *  *  Verily, 
blessing  I  will  bless  thee,  and  multiplying  I  will  multiply 
thee;"^^  and  so,  having  steadfastly  endured,98  he  obtained 
the  promise.  For  men,  indeed,  swear  by  the  greater;  and 
their  oath  establisheths^  their  word,  so  that  they  cannot  gain- 
say it.  Wherefore  God,  willing  more  abundantly  to  show 
unto  the  heirs  of  the  promise  the  immutability  of  His  counsel, 
set  an  oath  between  himself  and  them;i  that  by  two  immu- 
table things,  wherein  it  is  impossible  for  God  to  lie,  we  that 
have  fled  [to  Him]  for  refuge  might  have  a  strong  encour- 
agements to  hold  fast  the  hope  set  before  us.  Which  hope  we 
have  as  an  anchor  of  the  soul,  both  sure  and  steadfast,  and 
entering  within  the  veil;  whither  Jesus,  our  forerunner,  is 
for  us  entered,  being  made  "o  High  Priest  forever  after  the 
order  of  Melchisedec,"^ 

For  this  Melchisedec,*  "Icing  of  Salem"^\\i.l 
"priest  of  the  most  high  God/ '5  who  met 
Abraham  returning  from  the  slaughter  of 
the  kings  and  blessed  him,  to  whom  also  2 
Abraham  gave  ' '  a  tenth  part  of  all,  *  '^ — who 
is  first  by,  interpretation,  King  of  Right- 
E0USNESS,7  and,  secondly,  king  of   Salem,8 


19 


20 


The  Priesthood 
of  Christ  (typi- 
fied by  the 
Priesthood  of 
Melchisedec)    is 
distinguished 
from  the  Le- 
vitical  Priest- 


®^Such  appears  the  meaning 
of  the  word  here.  The  English 
word  satisfaction,  in  its  differ- 
ent uses,  bears  a  close  analogy 
to  it. 

«"Gen.    xxli.    17    (LXX.,    ex- 
cept that  "thee"  is  put  for  "th 
seed"). 

•^Abraham's  "steadfast  endur- 
ance" was  shown  just  before  he 
obtained  this  promise,  in  the 
offering  up  of  Isaac. 

"^Literally,  their  oath  is  to 
them  an  end  of  all  gainsaying, 
unto  establishment  [of  their 
word.'] 

^The  verb  means  to  interpose 
between  two  parties.  Bleek  gives 
instances  of  its  use,  both  transi- 
tively and  intransitively.  The 
literal  English  of  the  whole 
phrase  is,  He  interposed  with 
an  oath  between  the  two  parties. 


The  "two  immutable  things" 
are  God's  promise  and  His  oath. 

2This  construction  of  the 
words  seems  to  agree  better 
with  the  ordinary  meaning  (see 
Heb.  xii.  5,  and  xiii.  22  ;  also 
Heb.  iv.  14)  than  the  A.  V. 

^Ps.  ex.  4,  quoted  above,  verse 
6  and  verse  10,  and  three  times 
in  the  next  chapter. 

*The  following  passage  can- 
not be  rightly  understood,  un- 
less we  bear  in  mind  through- 
out that  Melchisedec  is  here 
spoken  of,  not  as  an  historical 
personage,  but  as  a  type  of 
Christ. 

sQen.  xiv.  18  (LXX.). 

«Gen.  xiv.  20  (LXX.), 

''This  is  the  translation  of  his 
Hebrew  name. 

^Salem  in  Hebrew  means 
peace. 


210      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
vii. 

3  which   is   King  of  Peace — without  father,   j^o^jj  t,y  ^g 
without  mother,  without  table  of  descent^ —   eternal  duration 
havingio  neither  beginning  of  days  nor  end    ^^^  efficacy, 
of  life,  but  made  like  unto  the  Son  of  God — remaineth  a 
priest  forever. 

4  Now  consider  how  great  this  man  was,  to  whom  even  Abra 

5  ham  the  patriarch  gave  a  tenth  of  the  choicest^  spoil.  And 
truly  those  among  the  sons  of  Levi  who  receive  the  ofl&ce  of 
the  priesthood  have  a  commandment  to  take  tithes  according 
to  the  Law  from  the  People,  that  is,  from  their  brethren, 

6  though  they  come  out  of  the  loins  of  Abraham.  But  he, 
whose  descent  is  not  counted  from  them,  taketh  tithes  from 

7  Abraham,  and  blessethis  the  possessor  of  the  promises.  Now 
without  all  contradiction,  the  less  is  blessed  by  the  greater.i3 

8,  9  And  here,  tithes  are  received  by  men  that  die ;  but  there,  by 
him  of  whom  it  is  testifiedi*  that  he  liveth.  And  Levi  also, 
the  receiver  of  tithes,  hath  paid  tithes   (so  to  speak)  by  is 

10  Abraham;  for  he  was  yet  in  the  loins  of  his  father  when 
Melchisedec  met  him. 

11  Now  if  all  thingsis  were  perfected  by  the  Levitical  priest- 
hood (since  under  iti7  the  people  hath  received  the  Law), is 
what  further  need  was  there  that  another  priest  should  rise 
"after  the  order  of  Melchisedec,"  and  not  be  called  "after 

12  the  order  of  Aaron"?     For  the  priesthood  being  changed, 

13  there  is  made  of  necessity  a  change  also  of  the  Law.is  For 
He2o  of  whom  these  things  are  spoken  belongeth  to  another 
tribe,   of  which  no  man  giveth  attendancesi  at  the  altar; 

14  it  being  evident  that  our  Lord  hath  arisen22  out  of  Judah, 

^''Without  table   of  descent."  ^"By,"  not  "in"  (A.  V.). 

This   explains   the   two   preced-  i^The  term  here  used,  a  word 

ing    words  ;      the    meaning    is,  of  very  frequent  occurrence  and 

that  the  priesthood  of  Melchise-  great  significance  in  this  Epis- 

dec  was  not,   like  the  Levitical  tie,  is  not  fully  represented  by 

priesthood,  dependent  on  his  de-  the  English  "'perfection."     The 

scent,  through  his  parents,  from  corresponding  verb   denotes,    to 

a  particular  family,  but  was  a  \)ring  a  thing  to  the  fulness  of 

personal  office.  its  designed  development.   Com- 

"Here,     as    in    the    previous  pare  vii.  19,  and  note  on  ii,  10. 

"without  father"   and  "without  ^''Under    its     conditions    and 

mother,"   the   silence   of   Scrip-  ordinances.     Compare  viii.  6. 

ture  is  interpreted  allegorically.  i^Such  is  the  tense  according 

Scripture  mentions  neither  the  to  the  reading  of  the  best  MSS. 

father  nor  mother,  neither  the  i^The   word   used    (as   often) 

birth   nor    death,    of    Melchise-  without  the  article  for  the  law. 

dec.  Cf.  note  on  Rom.  iii.  20, 

i^Such    is    the    sense    of    the  ^oyjy^^  the  Messiah,  predicted 

word  used  here.  in  Ps.  ex.  4. 

"The  verbs  are  present-per-  ^it^jq  verbs  are  present-per- 
fect, feet. 

"The  same  word  as  in  i.  4.  ^"^Hath  arisen.     Compare  the 

"Viz.    testified   in   Ps.    ex.   4.  passage  of  Isaiah  quoted  Matt. 

"Thou  art  a  priest  forever."  iv.  16. 


EPISTLE  TO  THE  HEBREWS.  211 

vii. 
of  which  tribe  Moses  spake  nothing  concerning  priesthood. 
And  this  is  far  more  evident  when23  another  priest  ariseth     15 
after  the  likeness  of  Melchisedec;   who  is  made  not  under  the     16 
law  of  a  carnal  commandment,  but  with  the  power  of  an  im- 
perishable life;    for  it  is  testified^*  of  Him,  "Thou  art  a     17 
priest  FOREVER  after  the  order  of  Melchisedec."    On  the     18 
one  hand,25  an  old  commandment  is  annulled,  because  it  was 
weak  and  profitless  (for  the  Law  perfected26  nothing)  ;    and     19 
on  the  other  hand,  a  better  hope  is  brought  in,  whereby  we 
draw  near  unto  God. 

And  inasmuch  as  this  Priesthood  hath  the  confirmation  of     20 
an  oath — (for  those  priests  are  made  without  an  oath,  but     21 
He  with  an  oath,  by  Him  that  said  unto  Him,,  *  *  The  Lord 
sware,  and  will  not  repent,  Thou  art  a  priest  forever")^^ —     22 
insomuch  Jesus  is^s  surety  of  a  better  covenant.    And  they,     23 
indeed,    are29    many   priests    [one   succeeding   to   another's 
ofiice],  because  death  hindereth  their  continuance.     But  He,     24 
because    He    remaineth   forever,  hath  no   successor  in   His 
priesthood.3o    Wherefore  also  He  is  able  to  save  them  to  the     25 
uttermost  that  come  unto  God  by  Him,  seeing  He  ever  liveth 
to  make  intercession  for  them. 

For  such  a  High  Priest  became  us,  who  is  holy,  harm-     26 
less,  undefiled,  separate,3i  from  sinners,  and  ascended  above 
the    heavens.      Who    needeth    not    daily,32    as    those    High     27 

"//,   here  meaning  if,  as  is  his  own  family,  for  seven  days 

the  case.  before  the  day  of  Atonement. 

"The  best  MSS.  have  the  pas-  s^^his  "daily"  has  occasioned 

sive.  much   perplexity,   for  the  High 

"The  particles  in  the  Greek  Priest  only  offered  the  sin-offer- 
express  this  contrast.  The  over-  ings  here  referred  to  once  a 
looking  of  this  caused  the  er-  year,  on  the  day  of  Atonement. 
ror  in  the  A.  V.  (Levit.  xvi.   and  Exod.  xxx.   7- 

^"Compare  note  on  verse  11.  10.)      We  must  either  suppose 

"In  this  quotation  (again  re-  (with  Tholuck)   that  it  is  used 

peated)     from    Ps.    ex.    4,    the  for  perpetually,  i.  e.  year  after 

words  "after  the  order  of  Mel-  year  :  or  we  must  suppose  a  ref- 

chisedec"  are  not  found  here  in  erence    to    the    High    Priest    as 

the  best  MSS.  taking   part    in    the    occasional 

^''Not    "was    made"    (A.   V.),  sacrifices     made     by     all     the 

but  has  become  or  is.  Priests,    for    sins    of    ignorance 

'^^Are,    or    have    become,   not  (Levit.  iv.)  ;    or  we  must  sup- 

"were"   (A.  V.)  ;    an  important  pose  that  the  regular  acts  of  the 

mistranslation,    as    the    present  Priesthood  are  attributed  to  the 

tense   shows   that  the  Levitical  High  Priests,  as  representatives 

priesthood    was    still    enduring  and  heads  of  the  whole  order; 

while  this  Epistle  was  written.  or,  finally,  we  must  take  "High 

^^Not  passing  on  to  another.  Priests,"  as  at  Matt.  ii.  4,  Acts 

siThis  seems  to  refer  to  the  v.  24,  and  other  places,  for  the 
separation  from  all  contact  with  heads  of  the  twenty-four  classes 
the  unclean,  which  was  requir-  into  which  the  Priests  were  di- 
ed of  the  high  priest;  who  (ac-  vided,  who  officiated  in  turn, 
cording  to  the  Talmud)  abstain-  This  latter  view  is  perhaps  the 
ed   from   intercourse  even  with  most  natural.     The  Priests  sac- 


212      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

irii. 

Priests,33  to  offer  up  sacrifice,  first  for  His  own  sins/ and  then 
for  the  People 's ;    for  this  He  did  once,  when  He  offered  up 

28  Himself.  For  the  Law  maketh  men  High  Priests,  who  have 
infirmity;  but  the  word  of  the  oath  which  was  since  the 
Law,34  maketh  the  Son,  who  is  consecratedss  f  orevermore. 

ii.  1       Now  this  is  the  sum  of  our  words.36     We 

have  such  a  High  Priest,  who  hath  sat  down   The  Mosaic 
on  the  right  hand  of  the  throne  of  the  Maj-   T^mpl?  mir- 

2  esty  in  the  heavens;  a  minister  of  the  sane-  archy,  and  sac- 
tuary,37  and  of  the  true  tabernacle,  which   \^^^p^  '^^^  ^^ 

3  the  Lord  pitched,  and  not  man.     For  every   s^adow^of  the 
High  Priest  is  ordained38  to  offer  gifts  and   better  covenant, 
sacrifices;    wherefore  this  High  Priest  also    f^^  Itonement 

4  must  have  somewhatSQ  to  offer.       Now^o  if    of  Christ. 
He  were  on  earth.  He  would  not  be  a  Priest 

at  all,4i  since  the  Priests  are  they  that  make  the  offerings 

5  according  to  the  Law; 42  who  minister  to  that  which  is  a 
figure43  and  shadow  of  heavenly  things,  as  Moses  is  ad- 
monished44  by  God,  when  he  is  about  to  make  the  tabernacle; 
for  ''See,"  saith  He,  "that  thou  make  all  things  according 

6  to  the  pattern  showed  thee  in  the  mount. "^^5  But  now  He 
hath  obtained  a  higher  ministry,  by  so  much  as  He  is  the 
mediator46  of  a  better  covenant,  which  is  enacted*?  under 
better  promises. 

7  For  if  that  first  covenant  were  faultless,  no  place  would 

8  be  sought48  for  a  second ;  whereas  He  findeth  fault,49  and 
saith  unto  them,  "Behold,  the  days  comes,  saith  the  Lord, 


rificed  a  lamb  every  morning 
and  evening,  and  offered  an  of- 
fering of  flour,  and  wine  be- 
sides. Philo  regards  the  lambs 
as  offered  by  the  Priests  for  the 
people,  and  the  flour  for  them- 
selves. He  also  says  the  High 
Priest  offered  prayers  and  sac- 
rifices every  day. 

s^Literally,  the  [ordinary^ 
High  Priests. 

3*Viz.,  the  oath  in  Ps.  ex.  4, 
so  often  referred  to  in  this 
Epistle. 

^'Compare  ii.  10. 

^^Literally,  the  things  which 
are  being  spoken. 

^Sanctuary.  Compare  ix.  12, 
Holy  Place,  where  the  Greek 
word  is  the  same. 

38The  same  thing  is  said  v.  1. 

s^What  the  sacrifice  was  is  not 
said  here,  but  had  been  just  be- 
fore mentioned,  vii.  27. 


*°Now  (not  for)  is  according 
to  the  reading  of  the  best  MSS. 

*i"Not  a  Priest  at  all."  The 
translation  in  A.  V.  is  hardly 
strong  enough. 

*20ur  Lord,  being  of  the  tribe 
of  Judah,  could  not  have  been 
one  of  the  Levitical  Priesthood. 
So  it  was  said  before,  vii.  14. 

«Viz.  the  Temple  ritual. 

**Compare  Acts  x.  22,  and 
Heb.  xi.  7. 

«Bxod.  XXV.  40  (LXX.). 

**Moses  was  called  by  the 
Jews  the  Mediator  of  the  law. 
See  Gal.  iii.  19,  and  note. 

^■^Compare  vii.  11,  not  "was 
established"  (A.  V.),  but  hath 
been  or  is. 

<»Here  A.  V.  is  not  quite  cor- 
rect. 

""Findeth  fault"  refers  to  the 
preceding  "faultless"  The  pro- 
♦noun  should  be  joined  with 
"saith." 


EPISTLE  TO  THE  HEBREWS.  213 

viii. 
when  I  ivill  accomplish^o  for  the  house  of  Israel  and  for  the 
house  of  Judah  a  new  covenant.    Not  according  to  the  cove-       9 
najit  which  I  gave^^  unto  their  fathers,  in  the  day  when  I 
took  them  by  the  hand  to  lead  them  out  of  the  land  of  Egypt; 
because  they  continued  not  in  my  covenant,  and  I  also  turned 
my  face  from  them,  saith  the  Lord.    For  this  is  the  covenant     10 
which  I  will  make  unto  the  house  of  Israel  after  those  days, 
saith  the  Lord:    I  will  give^^  my  laws  unto  their  mind,  and} 
write  them  upon  their  hearts;  and  I  will  be  to  them  a  God, 
and  they  shall  be  to  me  a  people.    And  they  shall  not  teach     11 
every  man  his  neighbor's  and  every  man  his  brother,  saying 
know  the  Lord;  for  all  shall  know  me,  from  the  least  unto  the 
greatest.    For  I  will  be  merciful  to  their  unrighteousness,     12 
and   their  sins   and   their   iniquities   will   I   remember   no 
more."5i     In  that  He  saith  *M  new  covenant,"  He  hath 
made  the  first  old;    and  that  which  is  oldss  and  stricken  in 
years  is  ready  to  vanish  away. 

Now  the  first  covenant  also  had  ordinances  of  worship,  and  ix.  1 
its  Holy  Place  was  in  this  world.se  For  a  tabernacle  was  2 
made  [in  two  portions]  ;  the  first  (wherein  was  the  candle- 
stick,57  and  the  table,58  and  the  showbread),s9  which  is 
called  theso  sanctuary;  and,  behind  the  second  veil,  the  3 
tabernacle  called  the  Holy  of  Holies,  having  the  golden  4 
altar  of  incense,6i  and  the  ark  of  the  covenant  overlaid  round 

80Here  another  verb  is  substi-  ond  to  the  weakness  of  old  age. 

tuted  for  that  found  in  the  LXX.  56"The    sanctuary,"     not    "A 

The   preposition  denotes   "for,"  sanctuary"    (A.    V.)  ;     and   ob- 

not  "with"  (A.  V.).  serve  the   order   of   the   words, 

"It  must  be  remembered  that  showing  that  "in  this  world"  is 

the  Greek  words  does  not   (like  the  predicate, 

the    English    covenant)     imply  "Exod.   xxv.   31,   and  xxxvii. 

reciprocity.     It  properly  means  17. 

a  legal   disposition,  and  would  ^sExod.   xxv.  23,   and  xxxvii. 

perhaps     be    better     translated  10. 

dispensation  here.     A  covenant  ''^Exod.    xxv.    30,    and  Levit. 

between  two  parties  is  express-  xxiv.  5. 

ed  by  a  different  term.   The  new  ^See  the  note  on  ix.  24. 

dispensation  is  a  gift  from  God  «i"Altar  of  incense."    This  has 

rather  than  a  covenant  between  given   rise  to  much  perplexity. 

God  and  man  (see  Gal.  iii.  15-  According  to  Exod.  xxx.  6,  the 

20).     Hence  perhaps  the  other  Incense    altar    was    not   in    the 

alteration  of  verb  here,  as  well  Holy  of  Holies,  but  on  the  outer 

as  that  mentioned  in  the   pre-  side  of  the  veil  which  separated 

ceding  note.  the  Holy  of  Holies  from  the  rest 

'^^"Give,"  not  "put"  (A.  V.).  of  the  Tabernacle.  Several  meth- 

63The  best  MSS.   read  citizen  ods    of    evading    the    diflaculty 

instead  of  neighbor,  which  does  have  been  suggested  ;    amongst 

not,  however,  alter  the  sense.  others,  to  translate  the  word  by 

"Jer.  xxxi.  31-34  (LXX.  with  censer,  and  understand  it  of  the 

the      above-mentioned       varia-  censer   which   the    High    Priest 

tions).  brought  into  the  Holy  of  Holies 

i^The    first     refers     to     time  once  a  year;    but  this  was  not 

(growing  out  of  date),  the  sec-  kept    in'  the    Holy    of    Holies. 


214      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

about  with  gold,62  whereincs  was  the  golden  pot64  that  had 
the  manna,  and  Aaron  's  rodes  that  budded,  and  the  tablescb 
of  the  covenant;  and  over  it  the  cherubimsST  of  glory 
shadowing  the  Mercy-seat.es  Whereof  we  cannot  now  speak 
particularly.  Now  these  things  being  thus  ordered,  unto  the 
first  tabernacle  the  priests  go09  in  continually,  accomplishing 
the  offices7o  of  their  worship.  But  into  the  second  goeth  the 
High  Priest  alone,  once  a  year,  not  without  blood,  which 
he  offereth  for  himself  and  for  the  errors7i  of  the  people. 


Moreover,  the  term  is  used  for 
the  Incense-altar  by  Philo  and 
Josephus.  The  best  explanation 
of  the  discrepancy  is  to  consid- 
er that  the  Incense  altar,  though 
not  within  the  Holy  of  Holies, 
was  closely  connected  therewith, 
and  was  sprinkled  on  the  day  of 
Atonement  with  the  same  blood 
with  which  the  High  Priest 
made  atonement  in  the  Holy  of 
Holies.  See  Exod.  xxx.  6-10, 
and  Levit.  xvi.  11,  &c. 
62Exod.  XXV.  11. 
^Here  we  have  another  difB- 
culty ;  for  the  pot  of  manna 
and  Aaron's  rod  were  not  kept 
in  the  Ark  in  Solomon's  time, 
when  it  contained  nothing  but 
the  tables  of  the  Law.  See  1 
Kings  viii.  9,  2  Chron.  v.  10. 
It  is,  however,  probable  that 
these  were  originally  kept  in  the 
Ark.  Compare  Exod.  xvi.  33, 
and  Numbers  xvii.  10,  where 
they  are  directed  to  be  laid  up 
"before  the  Lord,"  and  "before 
the  testimony"  [i.  e.  the  tables 
of  the  Law],  which  indicates,  at 
least,  a  close  juxtaposition  to 
the  Ark.  More  generally,  we 
should  observe  that  the  inten- 
tion of  the  present  passage  is 
not  to  give  us  a  minute  and  ac- 
curate description  of  the  furni- 
ture of  the  Tabernacle,  but  to 
allude  to  it  rhetorically :  the 
only  point  insisted  upon  in  the 
application  of  the  description 
(see  verse  8)  is  the  symbolical 
character  of  the  Holy  of  Holies. 
Hence  the  extreme  anxiety  of 
commentators  to  explain  away 
every  minute  inaccuracy  is  su- 
perfluous. 

6^Exod.   xvi.   32,  &c. 

85Num.  xvii.  10. 

««Exod.  XXV.  16. 

«^Exod.  XXV.  18. 

«8Exod.  XXV.  17.     This  is  the 


word    used    in    the    LXX.    for 
Mercy-seat. 

«»The  writer  of  the  Epistle 
here  appears  to  speak  as  if  the 
Tabernacle  were  still  standing. 
Commentators  have  here  again 
found  or  made  a  difficulty,  be- 
cause the  Temple  of  Herod  was 
in  many  respects  different  from 
the  Tabernacle,  and  especially 
because  its  Holy  of  Holies  did 
not  contain  either  the  Ark,  the 
Tables  of  the  Law,  the  Cheru- 
bim, or  the  Mercy-seat  (all 
of  which  had  been  burnt  by 
Nebuchadnezzar  with  Solomon's 
Temple)  but  was  empty.  Of 
course,  however,  there  was  no 
danger  that  the  original  read- 
ers of  this  Epistle  should 
imagine  that  its  writer  spoke 
of  the  Tabernacle  as  still  stand- 
ing, or  that  he  was  igno- 
rant of  the  loss  of  its  most  pre- 
cious contents.  Manifestly  he 
is  speaking  of  the  sanctuary  of 
the  First  Covenant  (see  ix.  1) 
as  originally  desiqned.  And  he 
goes  on  to  speak  "of  the  existing 
Temple-worship  as  the  continu- 
ation of  the  Tabernacle-wor- 
ship, which,  in  all  essential 
points,  it  was.  The  translators 
of  the  Authorized  Version  (per- 
haps in  consequence  of  this 
difficulty)  have  mistranslated 
many  verbs  in  the  following 
passage,  which  are  in  the  pres- 
ent tense,  as  though  they  were 
in  the  past  tense.  Thus  we  have 
"loent,"  "offered,"  "were  offer- 
ed," "they  offered"  (x.  1),  &c. 
The  English  reader  is  thus  led 
to  suppose  that  the  Epistle  was 
written  after  the  cessation  of 
the  Temple-worship. 

'^"Plural,   not  singular,   as  in 
A.  V. 

"^"Errors."      Compare    v.    2, 
and  the  note. 


EPISTLE  TO  THE  HEBREWS. 


215 


Whereby  the  Holy  Spirit  signifieth  that  the  way  into  the 
Holy  Place  is  not  yet  made  fully  manifest,72  while  still  the 
outer73  tabernacle  standeth.  But  it  is  a  figure  for  the  present 
time,74  under75  which  gifts  and  sacrifices  are  offered  that 
cannot  perfect  the  purpose  of  the  worshipper,  according  to 
the  conscience; 76  being  carnal  ordinances,  commanding 
meats  and  drinks,  and  diverse  washings,  imposed  until  a 
time  of  reformation. 77 

But  when  Christ  appeared,  as  High  Priest  of  the  good 
things  to  come,  He  passed  through  the  greater  and  more  per- 
fect tabernacle78  not  made  with  hands  (that  is,  not  of  man's 
building), 79  and  entered,  not  by  the  blood  of  goats  and 
calves,  but  by  His  own  blood,  once  for  all,  into  the  Holy 
Place,  having  obtained  an  everlasting  redemption.so  For  if 
the  blood  of  bulls  and  goats,  and  the  ashes  of  a  heifersi 
sprinkling  the  unclean,  sanctifieth  to  the  purification  of  the 
flesh,  how  much  more  shall  the  blood  of  Christ,  who  through 
the   eternal   Spirit   offered   Himself   without    spot   to   God, 


iz. 

8 


10 


11 


12 


la 


14 


72It  may  be  asked,  How  could 
it  be  said,  after  Christ's  ascen- 
sion, that  the  way  into  the  Holy 
place  was  not  made  fully  mani- 
fest? The  explanation  is,  that 
while  the  Temple-worship,  with 
its  exclusion  of  all  but  the  High 
Priest  from  the  Holy  of  Holies, 
still  existed,  the  way  of  salva- 
tion would  not  be  fully  manifest 
to  those  who  adhered  to  the 
outward  and  typical  observ- 
ances, instead  of  being  thereby 
led  to  the  Antitype. 

'H.  e.  while  the  inner  is  sepa- 
rate from  the  outer  tabernacle. 
That  "first"  has  this  meaning 
here  is  evident  from  ix.  2. 

7^The  A.  V.  here  interpolates 
"then"  in  order  to  make  this 
correspond  with  the  mistrans- 
lated tenses  already  referred  to. 

''^According  to  which  figure. 
This  follows  the  reading  of  the 
best  MSS.,  and  adopted  by  Gries- 
bach,  Lachmann,  and  Tischen- 
dorf's  1st  edition  ;  it  suits  the 
preposition  better  than  the  other 
reading,  to  which  Tischendorf 
has  returned  in  his  2d  edition. 

leperfect  the  worshipper,  ac- 
cording to  the  conscience.  This 
is  explained,  x.  2,  as  equivalent 
to  "the  worshippers,  once  puri- 
fied, would  have  had  no  more 
conscience  of  sin."  The  mean- 
ing here  is  to  bring  him  to  the 


accomplishment  of  the  end  of 
his  worship,  viz.  remission  of 
sins.  It  is  not  adequately  rep- 
resented by  to  make  perfect,  as 
we  have  before  remarked ;  to 
consummate  would  be  again  the 
best  translation,  if  it  were  less 
unusual. 

"The  reading  of  this  verse  is 
very  doubtful  Tischendorf  in 
his  2d  edition  returns  to  the 
reading  of  the  T.  R.,  which  is 
also  defended  by  De  Wette. 
But  Griesbach  and  Lachmann 
adopt  the  other  reading,  which 
is  followed  in  our  translation. 
The  construction  is  literally, 
imposed  with  conditions  of 
meats,  dec,  until  a  time  of  ref- 
ormation. 

■'^This  greater  tabernacle  is 
the  visible  heavens,  which  are 
here  regarded  as  the  outer 
sanctuary. 

■^^Literally,  this  building.  This 
parenthesis  has  very  much  the 
appearance  of  having  been 
originally  a  marginal  gloss 
upon  the  preceding  phrase. 

^"There  is  nothing  in  the 
Greek  corresponding  to  the 
words  "for  us"  (A.  V.). 

^^The  uncleanness  contracted 
by  touching  a  corpse  was  puri- 
fied by  sprinkling  the  unclean 
person  with  the  water  of  sprin- 
kling, which  was  made  with  the 


216      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


15 


16 
17 

18 
19 


20 
21 

22 


purify  our82  conscience  from  dead  works,  that  we  may  wor- 
ship the  living  God! 

And  for  this  cause  He  is  the  mediator  of  a  new  testa- 
ment; that,  when  death  had^^  made  redemption  for  the 
transgression  under  the  first  testament,84  they  that  are 
called  might  receive  the  promise  of  the  eternal  inheritance. 
For  where  a  testament  is,  the  death  of  the  testator  must  be 
declared; 85  because  a  testament  is  made  valid  by  death, 
for  it  hath  no  force  at  all  during  the  lifetime  of  the  testator. 

Wherefore86  the  first  testament  also  hath  its  dedicationST 
not  without  blood.  For  when  Moses  had  spoken  to  all  the 
people  every  precept  according  to  the  Law,  he  tookss  the 
blood  of  the  calves  and  goats,  with  water  and  scarlet  wool 
and  hyssop,  and  sprinkled  both  the  book  itselfss  and  all  the 
people,  saying,  ''This  is  the  blood  of  the  testament  which 
God  hath  enjoined  unto  you."^^  Moreover  he  sprinkled  with 
blood  the  tabernacle^i  also,  and  all  the  vessels  of  the  ministry, 
in  like  manner.  And  according  to  the  Law,  almost  all  things 
are  purified  with  blood,  and  without  shedding  of  blood  is  no 


ashes  of  a  red  heifer.  See 
Numbers  xix.    (LXX.). 

82"Our"  (not  "your")  is  the 
reading  of  the  best  MSS. 

s^Literally,  after  death  had 
occurred  for  the  redemption^  of, 
&c.  The  words  must  be  thus 
taken  together. 

8*The  Authorized  Version  is 
correct  in  translating  testament 
in  this  passage.  The  attempts 
which  have  been  made  to  avoid 
this  meaning  are  irreconcilable 
with  any  natural  explanation  of 
testator.  The  simple  and  obvi- 
ous translation  should  not  be 
departed  from  in  order  to  avoid 
a  difficulty  ;  and  the  difficulty 
vanishes  when  we  consider  the 
rhetorical  character  of  the 
Epistle.  The  statement  in  this 
verse  is  not  meant  as  a  logical 
argument,  but  as  a  rhetorical 
illustration,  which  is  suggested 
to  the  writer  by  the  ambiguity 
of  the  word  for  "testament"  or 
"covenant." 

^Declared  is  omitted  in  A.  V. 
The  legal  maxim  is  the  same  as 
that  of  English  Law,  Nemo  est 
Jiceres  viventis. 

88This  "wherefore"  does  not 
refer  to  the  preceding  illustra- 
tion   concerning    the    death    of 


the  testator,  but  to  the  reason- 
ing from  which  that  was  only 
a  momentary  digression.  Com- 
pare verse  18  with  verses  12-14. 

®^The  verb  means  to  dedicate 
in  the  sense  of  to  inaugurate; 
cf.  Heb.  X.  20  ;  so  the  feast 
commemorating  the  opening  of 
inauguration  of  the  Temple  by 
Judas  Maccabseus  (after  its 
pollution  by  Antiochus  Epiph- 
anes)  was  called  "the  dedica- 
tion."    (John   X.   22.) 

ssSee  Exod.  xxiv.  3-8.  The 
sacrifice  of  goats  (besides  the 
cattle)  and  the  sprinkling  of 
the  book  are  not  in  the  Mosaic 
account.  It  should  be  remem- 
bered that  the  Old  Testament  is 
usually  referred  to  memoriter 
by  the  writers  of  the  New  Test- 
ament. Moreover,  the  advo- 
cates of  verbal  inspiration 
would  be  justified  in  maintain- 
ing that  these  circumstances 
actually  occurred,  though  they 
are  not  mentioned  in  the  books 
of  Moses. 

^ntself  is  omitted  in  A.  V. 

»»Exod.  xxiv.  8  (LXX.,  but 
with  a  change  of  verb). 

»iApparently  referring  to 
Levit.  viii.,  verses  19,  24,  and 
30. 


EPISTLE  TO  THE  HEBREWS.  217 

ix. 
remission.    It  was,  therefore,  necessary  that  the  patterns  of     23 
heavenly   things  should  thus  be  purified,  but  the  heavenly 
things  themselves  with  better  sacrifies  than  these.    For  Christ     24 
entered  not  into  the  sanctuaryos  made  with  hands,  which  is  a 
figure  of  the  true,  but  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us.     Nor  yet  that  He  should  offer  Him-     25 
self  often,  as  the  High  Priest  entereth  the  sanctuary  every 
year  with  blood  of  others;    for  then  must  He  often   have     26 
suffered  since  the  foundation  of  the  world:    but  now  once, 
in  the  end^a  of  the  ages,  hath  He  appeared,^'*  to  do  away  sin 
by  the  sacrifice  of  Himself.os     And  as  it  is  appointed  unto     27 
men  once  to  die,  but  after  this  the  judgment,  so  Christ  was     28 
once  offered  "to  bear  the  sins  of  many/'^G  and  unto  them 
that  look  for  Him  shall  He  appear  a  second  time,  without 
sin, '  "J?  unto  salvation. 

For  the  Law,  having  a  shadow  of  the^s  good  things  to  x.  1 
come,  and  not  the  very  image  of  the  reality,99  by  the  un- 
changing sacrifices  which  year  by  year  they  offer  continu- 
ally! can  never  perfects  the  purpose  of  the  offerers.s     For       2 
then  would  they  not  have  ceased  to  be  offered?   because  the 
"worshippers,   once   purified,   would  have   had  no   more   con- 
science of  sins.     But  in  these  sacrifices  there  is  a  remem-       3 
brance  of  sins  made  every  year.     For  it  is  not  possible  that       4 
the  blood  of  bulls  and  goats  should  take  away  sins.    Where-       5 
fore,  when  He  cometh  into  the  world,  He  saith,  "Sacrifice 
'and  offering  thou  wouldest  not,  hut  a  body  hast  thou  pre- 
pared meA     In  burnt-offerings  and  sacrifices  for  sin  thou       6 

82Not   "the   holy  places"    (A.  thought   is   the   same  as   Rom. 

v.),  but  the  holy  place  or  sane-  vi.  10. 

tuary.     Compare  viii.   2,   ix.   2,  ^s^jje  definite  article  is  omit- 

ix.    25,    xiii.    11.      It  is   without  ted  in  A.  V. 

the  article  here,  as  is  often  the  ^^The  real  things. 

case  with  words  similarly  used.  ^The  same  is  omitted  in  A.  V. 

"^''The     end     of     the     ages"  ^compare    ix.     9,    and    note, 

means    the    termination    of    the  The    "perfection"    of    the    wor- 

period   preceding  Christ's   com-  shippers  was  entire  purification 

ing.     It  is  a  phrase  frequent  in  ^rom  sin:    this   they  could  not 

et.    Matthew,    with    "age,"    in-  attain    under   the   Law    as   was 

stead  of  "ages,"  but  not  occur-  manifest  by  the  perpetual  itera- 

ring     elsewhere.       The    A.     V.  tion  of  the  self-same  sacrifices 

translates    two    different    terms  required   of  them. 

Lcr'"'  by  the  same  word,  "world."  ^Literally,  those  who  come  to 

"'Literally,     He     hath     been  offer. 

made  manifest   to   the  siyht  of  "In   the   Hebrew  original  thg 

men.  words    are,    "thou   hast   opened 

^>^The  A.  V.  is  retained  here,  [or    pierced]    my    ears."     The 

being  justified  by  offered  Him-  LXX.    (which    is   here    quoted) 

self,  verse  14.  translates    this    "a    body    hast 

»«Isaiah  liii.   12    (LXX.),  He  thou    prepared    me."      Perhaps 

hare  the  sins  of  many.  the  reading  of  the  Hebrew  may 

"'TholucH   compares   separate  formerly     have    been     different 

from   sinners    (vii.    26),      Ttie  from  wb'^t  it  no^  is;    op  per- 


218       THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

X. 

7  hast  had  no  pleasure.  Then  said  I,  Lo,  I  come  (in  the  volume 
of  the  book  it  is  written  of  me)   to  do  thy  will,  0  God."5 

8  When  He  had  said  before,  "Sacrifice  and  offering  and  burnt- 
offerings  and  sacrifices  for  sin  thou  wouldest  not,  neither 
hadst  pleasure  therein"  (which  are  offered  under  the  law), 

9  "Then"  (saiths  He),  "Lo,  I  come  to  do  thy  will,  0  God.'' 
He  taketh  away  the  first/  that  He  may  establish  the  second. 

10  And  ins  that  "will"  we  are  sanctified,  by  the  offering  of 
the  "body "9  of  Jesus  Christ,  once  for  all. 

11  And  every  priestio  standeth  daily  ministering,  and  offering 
oftentimes  the  same  sacrifices  which  can  never  take  away 

12  sins.     But  HE,  after  He  had  offered  one  sacrifice  for  sins, 

13  forever  sat  down  on  the  right  hand  of  God;  from  hence- 
forth expecting  "till  his  enemies  be  made  his  footstool. "i-i- 

14  For  by  one  offering  He  hath  perfectedis  forever  the  purifica- 

15  tion  of  them  whom  He  sanctifieth.    Whereof  the  Holy  Spirit 

16  also  is  a  witness  to  us.  For  after  He  had  said  before,  ' '  This 
is  the  covenant  that  I  will  make  with  them  after  those  days, 
saith  the  Lord:   I  will  give  7ny  Laws  upon  their  hearts,  and 

17  write  them  upon  their  minds.' "^^  He  saith  also,  "Their  sins 

18  and  their  iniquities  will  I  remember  no  more."^^  Now 
where  remission  of  these  is,  there  is  no  more  offering  for  sin! 

19  Having    therefore,   brethren,    boldness    to    p  , 
enter  the  holy  place   through  the  blood   of    fn^'Tgain^*'""' 

20  Jesus,i5  by  a  new  and  living  way  which  He   apostasy, 

haps  the  body  may  have  been  mated    them     that    are     being 

an  error  for  ear,  which  is  the  sanctified     The  verb  to  perfect 

readmg  of  some  MSS.  does    not.    by    itself,    represent  I 

^Ps.  xl.  6-8  (LXX.  with  some  the  original  word.     See  notes  on 

slight  variations).  x.   1,    ix.    10,    and   ii.    10.      We 

6Not  "said  He"   (A.  V.),  but  should   also  observe,    that  "be- 

He  hath  said,  or  saith  He.  ing  sanctified"  is  not  equivalent 

^The  first,  viz.  the  sacrifices ;  to  "having  been  sanctified  " 

the  second,  viz.  the  will  of  God.  i^jer.  xxxi.   34   (LXX  )      The 

^In  the  ivill  of  God,  Christians  part  of  the  quotation  here'omit- 

are  already  sanctified  as  well  as  ted  is  given  above    viii    10-12 

Justified,  and  even  glorified  (see  It  appears  from  the  slight  vari- 

Rom.  viii.  30)  ;    i.  e.  God  wills  ations  between  the  present  quo- 

their     sanctification,     and     has  tation  and  the  quotation  of  the 

°°?.®r.^^^  ^^^^  ^°  insure  it.  same  passage  in  chap,  viii.,  that 

»  Body,"      alluding     to     the  the  writer  is  quoting  from  mem- 

body  hast  thou  prepared  me"  ory. 

of  the  above  quotation.  "Jer.    xxxi.    34    (LXX.),   be- 

lOThe   MSS.    are    divided    be-  ing  the  conclusion   of   the  pas- 

tween       "priest"       and       "high  sage    quoted    before,    viii      12 

priest;"     if   the   latter   reading  The  omission  of  "He  saith"  with 

be   correct,    the   same   explana-  the  "and"  which  joins  the  two 

tion    must   be   given    as   in    the  detached    portions    of    the   quo- 

note  on  vii.  27.  tation,  though  abrupt,  is  not  un- 

"Ps.    ex.    1     (LXX.),    quoted  exampled ;    compare  1  Tim.  v. 

above,  i.  13.      (See  note  there.)  18. 

i^Literally,  He  hath  consum-  ^'Compare  ix.  25. 


EPISTLE  TO  THE  HEBREWS. 


219 


hath  openedic  for  us,  through  the  veil  (that  is  to  say,  His 
flesh), 17  and  having  a  High  Priestis  over  the  house  of  God, 
let  us  draw  near  with  a  true  heart,  in  full  assurance  of  faith; 
as  our  hearts  have  been  "  sprinkled  "^'-i  from  the  stain  of  an 
evil  conscience,  and  our  bodies  have  been  washed  with  pure 
water.  Let  us  hold  fast  the  confession  of  our  hope,2o  without 
wavering;  for  faithful  is  He  that  gave  pronwse.  And  let 
us  consider  the  exaniple2i  one  of  another,  that  we  may  be 
provoked  unto  love  and  to  good  works.  Let  us  not  forsake 
the  assembling22  of  ourselves  together,  as  the  custom  of  some 
is,  but  let  us  exhort  one  another ;   and  so  much  the  more,  as  ye 

I  see  The  Day  approaching.23  For  if  we  sin  wilfully,24  after 
we  have  received  the  knowledge25  of  the  truth,  there  remain- 
eth  no  more  sacrifice  for  sins,  but  a  certain  fearful  look- 

'  ing  for  of  judgment,  and  "a  wrathful  fire  that  shall  devour 
the  adversaries. '  '26  He  that  hath  despised  the  Law  of  Moses 
dieth27  without  mercy,  upon  the  testimony  of  two  or  three 


"See  note  on  ix.  18. 

"The  meaning  of  this  is,  that 
the  flesh  (or  manhood)  of 
Christ  was  a  veil  which  hid  His 
true  nature ;  this  veil  He  rent 
when  He  gave  up  His  body  to 
death  ;  and  through  His  incar- 
nation, thus  revealed  under  its 
true  aspect,  we  must  pass,  if  we 
would  enter  into  the  presence 
of  God.  We  can  have  no  real 
knowledge  of  God  but  through 
His  incarnation. 

i^Literally,  "Great  Priest." 
The  same  expression  is  used  for 
High  Priest  by  Philo  and  LXX. 

i»"Sprinkled"  (alluding  to  ix. 
13  and  21),  viz.  loith  the  blood 
of  Christ;  compare,  "blood  of 
sprinkling,"  xii.  24.  Observe 
the  force  of  the  perfect  parti- 
ciple in  this  and  "washed;" 
both  referring  to  accomplish 
facts.     See  x.  2. 

^°"Hope/'  not  "faith."  (A. 
V.) 

"This  is  Chrysostom's  inter- 
pretation, which  agrees  with 
the  use  of  the  verb,  iii.  1. 

"It  was  very  natural  that  the 
more  timid  members  of  the 
Church  should  shrink  from  fre- 
quenting the  assembly  of  the 
congregation  for  worship,  in  a 
time  of  persecution. 

23"The  Day"  of  Christ's  com- 
ing was  seen  approaching  at 
this    time    by    the    threatening 


prelude  of  the  great  Jewish  war, 
wherein  He  came  to  judge  that 
nation. 

2*"Willfully."  This  is  oppos- 
ed to  the  "if  a  man  sin  not  wil- 
fully" (Levit.  iv.  2,  LXX.),  the 
invohmtary  sins  for  which  pro- 
vision was  made  under  the  Law. 
The  particular  sin  here  spoken 
of  is  that  of  apostasy  from  the 
Christian  faith,  to  which  these 
Hebrew  Christians  were  partic- 
ularly tempted.  See  the  whole 
of  this  passage  from  x.  26  to 
xii.  29. 

=^5"  Knowledge."  Compare 
Rom.  X.  2,  Phil.  i.  9,  &c. 

^Hs.  xxvi.  11.  Quoted  gener- 
ally from  the  LXX.  Those  who 
look  for  this  quotation  in  A.  V. 
will  be  disappointed ;  for  the 
A.  v.,  the  Hebrew,  and  the 
LXX.,  all  differ. 

"The  present,  translated  as 
past  in  A.  V.  The  reference  is 
to  Deut.  xvii.  2-7,  which  pre- 
scribes that  an  idolater  should 
be  put  to  death  on  the  testimony 
of  two  or  three  witnesses.  The 
writer  of  the  Epistle  does  not 
mean  that  idolatry  was  actually 
thus  punished  at  the  time  he 
wrote  (for  though  the  Sanhe- 
drin  was  allowed  to  judge 
charges  of  a  religious  nature, 
they  could  not  inflict  death 
without   permission  of   the   Ro- 


21 
22 


23 
24 

25 


26 


27 


28 


220 


X. 

29 


30 


31 
32 

33 


34 


35 

36 
37 

38 


THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


witnesses.  Of  how  much  sorer  punishment,  suppose  ye,  shall 
he  be  thought  worthy,  who  hath  trodden  under  foot  the  Son 
of  God,  and  hath  counted  the  blood  of  the  covenant,  where- 
with he  was  sanctified,  an  unholy  thing,  and  hath  done 
despite  unto  the  Spirit  of  Grace?  For  we  know  Him  that 
hath  said,  "Vengeance  is  mine,  I  will  reyay,  saith  the 
Lord; "28  and  again,  ''The  Lord  shall  judge  His  people."29' 
It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God.so 

But  call  to  remembrance  the  former  days, 
in  which,  after  ye  were  illuminated,  ye  en-    and  exhorta- 
duredsi  a  great  fight  of  afflictions;    for  not   *'°"  ^o*  to  let 
only   were    ye   made    a    gazing-stock   by   re-    queued  byTear 
proaches  and  tribulations,  but  ye  took  part 
also  in  the  sufferings  of  others  who  bore  the  like.     For  ye 
showed  compassion  to  the  prisoners,32  and  took  joyfully  the 
spoiling  of  your  goods,  knowing  that  ye  havens  in  heaven  a 
better  and  an  enduring  substance.    Cast  not  away,  therefore, 
your   confidence,    which    hath   great    recompense   of    reward. 
For   ye    have   need   of    steadfastness,    that,    after   ye    have 
done  the  will  of  God,  ye  may  receive  the  promise.     For  yet 
a  little  while  and  "He  that  cometh  shall  be  come,  and  shall 
not  tarry. "S4:     Now  "By  faith  shall  the  righteous  live;"s5 


man  Procurator,  which  would 
probably  have  been  refused,  ex- 
cept under  very  peculiar  cir- 
cumstances, to  an  enforcement 
of  this  part  of  the  Law)  ;  but 
he  speaks  of  the  punishment 
prescribed  by  the  Law. 

2**Deut.  xxxii.  35.  This  quo- 
tation is  not  exactly  according 
to  LXX.  or  Hebrew,  but  is  ex- 
actly in  the  words  in  which  it 
is  quoted  by  St.  Paul,  Rom.  xii. 
19. 

29Deut.  xxxii.  36   (LXX.). 

^The  preceding  passage 
(from  verse  2G),  and  the  simi- 
lar passage,  vi.  4-6,  have  proved 
perplexing  to  many  readers ; 
and  were  such  a  stumbling- 
block  to  Luther,  that  they  caus- 
ed him  even  to  deny  the  canon- 
ical authority  of  the  Epistle. 
Yet  neither  passage  asserts  the 
impossibility  of  an  apostate's 
repentance.  What  is  said 
amounts  to  this — that  for  the 
conversion  of  a  deliberate  apos- 
tate, God  has  (according  to  the 
ordinary  laws  of  His  working) 
BO  further  means  in  store  than 


those  which  have  been  already 
tried  in  vain.  It  should  be  re- 
membered, also,  that  the  parties 
addressed  are  not  those  who 
had  already  apostatized,  but 
those  who  were  in  danger  of  so 
doing,  and  who  needed  the 
most  earnest  warning. 

2^If  this  Epistle  was  address- 
ed to  the  Church  of  Jerusalem, 
the  afflictions  referred  to  would 
be  the  persecutions  of  the  San- 
hedrin  (when  Stephen  was  kill- 
ed), of  Herod  Agrippa  (when 
James  the  Greater  was  put  to 
death),  and  again  the  more  re- 
cent outbreak  of  Ananus,  when 
James  the  Less  was  slain. 

32"The  bondsmen"  (not  "my 
bonds")  is  the  reading  of  all 
the  best  MSS. 

3-''Not  "knowing  in  yourselves'* 
(A.  v.).  The  reading  of  the 
best  MSS.  is,  tJiat  ye  have  your- 
selves, or  for  yourselves,  i.  e.„ 
as  your  own. 

3<Habak.  ii.  3  (LXX.).  Not 
fully  translated  in  A.  V. 

«5Habak.  ii.  4  (LXX.),  quoted 
also  Rom,  i.  17,  and  Gal.  iii.  11. 


EPISTLE  TO  THE  HEBREWS. 


221 


ble  to  things 
visible 


and  "7/  /te^o  draw  hack  through  fear,  my  soul  hath  no  pleas- 
ure in  /ti?/K"37     But  we  are  not  men  of  fear  unto  perdition,     39 
but  of  faith  unto  salvation.ss 

Now   faith   is   the   substance^a    of   things  xi.  1 
Faith  defined  as    hoped  for,  the  evidence  of  things  not  seen, 
whi^ch^enabyef       ^0^  therein  the  elders  obtained  a  good  re-       2 
men   to   prefer       port.^o 

things  invisi-  gy  faith  we  understand  that  the  universe^i       3 

is  framed42  by  the  word  of  God,  so  that  the 
world  which  we  behold^s  springs  not  from 
things  that  can  be  seen. 

By  faith  Abel  offered  unto  God  a  more  ex-       4 
Its  operation         cellent   sacrifice  than   Cain,   whereby  he   ob- 
exempHfied  tained  testimony  that  he  was  righteous,  for 

God  testified**  unto  his  gifts;    and  by  it  he 
being  dead  yet  speaketh.^s 

By  faith  Enoch  was  translated,  that  he  should  not  see  5 
death,  and  ' '  lie  was  not  found,  because  God  translated 
him."'^(i  For  before  his  translation  he  had  this  testimony, 
that  '^  he  pleased  God;'''^'^  but  without  faith  it  is  impossible  6 
to  please  Him;  for  whosoever  cometh  unto  God  must  have 
faith48  that  God  is,  and  that  He  rewardeth  them  that  dili- 
gently seek  Him. 

By  faith  Noah,  being  warned  by  God  concerning  things       7 
not  seen  as  yet,  through  fear  of  God*^  prepared  an  ark,  to  the 
saving  of  his  house.     Whereby  he  condemned  the  world,  and 
became  heir  of  the  righteousness  of  faith. 

By  faith  Abraham,  when  he  was  called,5o  obeyed  the  com--       8 


3«The  "any  man"  of  A.  V.  is 
not  in  the  Greek.  The  Greelc 
verb  is  exactly  the  English 
flinch. 

='-Habak.  ii.  4  (LXX.).  But 
this  passage  in  the  original  pre- 
cedes the  last  quotation,  which 
It  here  follows. 

3.sproperly  fjaining  of  the  soul, 
and  thus  equivalent  to  salva- 
tion. 

2*For  the  meaning  of  this 
word,  see  note  on  iii.  14. 

^""Obtained  a  good  report," 
of.  Acts  vi.  3.  This  verse  is  ex- 
plained by  the  remainder  of  the 
chapter.  The  faith  of  the  Patri- 
archs was  a  type  of  Christian 
faith,  because  it  was  fixed  upon 
a  future  and  unseen  good. 

""The  worlds:"  so  i.   2. 

<20bserve  that  the  tenses  are 
perfects,  not  aorists. 

*3The  best  MSS.  have  the  par- 


ticiple in  the  singular.  The 
doctrine  negatived  is  that  which 
teaches  that  each  successive 
condition  of  the  universe  is 
generated  from  a  preceding 
condition  (as  the  plant  from  the 
seed)  by  a  mere  material  de- 
velopment, which  had  no  begin- 
ning in   a   Creator's  will. 

"Gen.  iv.  4.  The  Jewish  tra- 
dition was  that  fire  from  heaven 
consumed  Abel's  offering. 

*5This  has  been  supposed 
(compare  xii.  24)  to  refer  to 
Gen.  iv.  10,  but  it  may  be  taken 
more  generally. 

*«Gen.  V.  24    (LXX.). 

*nbid. 

*''Without  faith — must  have 
faith.  The  original  has  this 
verbal  connection. 

♦'•Compare  Heb.  v.  7. 

501  f  we  follow  some  of  the 
best  MSS.,  the  translation  will 


222      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL, 
xi. 

mand  to  go  forth  into  a  placesi  which  he  should  afterward 
receive  for  an  inheritance;  and  he  went  forth,  not  knowing 
9  whither  he  went.  By  faith  he  sojourned  in  the  land  of 
promise  as  in  a  strange  country,  dwelling  in  tents,  with 
Isaac  and  Jacob,  the  heirs  with  him  of  the  same  promise. 

10  For  he  looked  for  the  city  which  hath  suress  foundations, 
whose  builder  and  maker  is  God. 

11  By  faith  also  Sarah  herself  received  power  to  conceive  seed, 
even  whens^  she  was  past  age,  because  she  judged  Him  faith- 

12  ful  who  had  promised.  Therefore  sprang  there  of  one,  and 
him  as  good  as  dead,  "so  many  as  the  stars  of  the  sky  in. 
multitude, "5"^  and  as  the  sand  which  is  by  the  seashore^s 
innumerable. 

13  These  all  died  in  faith,  not  having  received  the  promises, 
but  having  seen  them  afar  off,  and  embraced  them,56  and 
confessed  that  they  were  strangers  and  pilgrims  upon  earth, 

14  For  they  that  say  such  things  declare  plainly  that  they  seek 

15  a  country.  And  truly,  if  they  speaks^  of  that  country  from 
whence  they  came  forth,  they  might  have  opportunity  to  re- 

16  turn;  but  now  they  desire  a  better  country,  that  is,  a 
heavenly.  Wherefore  God  is  not  ashamed  to  be  called  their 
God;    for  He  hath  prepared  for  them  a  city. 

17  By  faith  Abraham,  when  he  was  tried,  offeredss  up  Isaac, 
and  he  that  had  believed^a  the  promises  offered  up  his  only- 

18  begotten  son,  though  it  was  said  untoso  him,  "In  Isaac  shall 
thy  seed  he  called ;"^'^  accounting  that  God  was  able  to 
raise  him  up,  even  from  the  dead;  from  whence  also  (in  a 
figure)  he  received  him. 

be,  "He  that  was  called  A'bra-  strangers  and  pilgrims,  they  re- 

ham  [instead  of  Ahram]/'  fer  to  the  fact  of  their  having 

"Some  of  the  best  MSS.  read  left  their  native  land,"     In  other 

"place"  without  the  article.  words,  if  Christians  regret  the 

"^Cf.  xii,  28.  the  world  which  they  have  re- 

^Was  delivered  is  not  in  the  nounced,  there  is  nothing  to  pre- 

best  MSS.  vent  their  returning  to   its  en- 

"Bxod.  xxxii.  13   (LXX.).  joyments.     Here  again  we  trace 

'"'The     same     comparison     is  a   reference  to  those  who  were 

found  Is.  X,  22,  quoted  Rom.  ix.  tempted  to  apostatize.     Such  is 

27.  the  meaning  of  the  imperfect. 

^Persuaded   is   an    interpola-  '^Literally,   hath  offered. 

tion  not  found  in  the  best  MSS.  ^The  word  means  more  than 

It   was    originally    a    marginal  "received."      (A.   V.)      His   be- 

gloss  on  embraced.     The  latter  lief  in  the  promises  to  his  pos- 

word     cannot     be     adequately  terity     enhanced     the    sacrifice 

translated  in  English,  so  as  to  which  he  made, 
retain    the    full    beauty    of   the  ^"Unto,"  not  "of."      (A.  V.) 

metaphor.  "Unto  whom"    is   equivalent  to 

"Speak.    The  verb  Is  the  same  "though  unto  him." 
In  verse  22.     The  meaning  is,  "Gen.  xxi.  12    (LXX.),  quot- 

"If,      in      calling      themselves  ed  also  Rom.  x.  7. 


EPISTLE  TO  THE  HEBREWS.  223 

xi. 
By    faith    Isaac    blessed    Jacob    and    Esau    concerning     20 

THINGS   TO   COME. 

By  faith  Jacob,  when  he  was  dying,  blessed  both  the  sons     21 
of  Joseph;    and  "He  worshipped,  leaning  upon  the  top  of  his 
staff.' 'f-^ 

By  faith  Joseph,  in  the  hour  of  his  death,  spake^a  of  the     22 
departing  of  the  sons  of  Israel;  and  gave  commandment  con- 
cerning his  bones. 

By  faith  Moses,  when  he  was  born,  was  hid  three  months     23 
by    his    parents,    because    "they    saw    that    the    child   was 
goodly;"^*  and  they  were  not  afraid  of  the  king's  com- 
mandment. 

By  faith  Moses,  "when  he  was  come  to  years, "^5  refused     24 
to  be  called  the  son  of  Pharaoh 's  daughter,  choosing  rather     25 
to  suffer  aflfliction  with  the  people  of  God,  than  to  enjoy  the 
pleasures   of  sin  for  a   season;   esteeming  the  reproach  of     20 
Christie  greater  riches  than  the  treasures  of  Egypt;    for  he 
looked  beyond67  unto  the  reward.es     By  faith  he  forsookeo     27 
Egypt,  not  fearing  the  wr^h  of  the  king;    for  he  endured, 
as  seeing  Him  who  is  invisible.    By  faith  he  hath  established^o     28 
the  passover,  and  the  sprinkling  of  blood,  that  the  destroyer 
of  the  first-born  might  not  touch  the  children  of  Israel. 7i 

By  faith  they  passed  through  the  Red  Sea  as  through  dry     29 
land;    which  the  Egyptians  tried  to  pass,  and  were  swal- 
lowed up. 

By  faith  the  walls  of  Jericho  fell  down,  after  they  were     30 
compassed  about  for  seven  days. 

By  faith  the  harlot  Rahab  perished  not  with  the  disobedi-     31 
ent,72  because  she  had  received  the  spies  with  peace. 

And  what  shall  I  more  say?   for  the  time  would  fail  me  to     32 
tell  of  Gideon,  and  of  Barak,  of  Samson  and  of  Jephthae,  of 

82Gen.  xlvii.  31   (LXX.).    The  6«The     reproach     of     Christ's 

present  Hebrew  text  means,  not  people    Is    here    called    the    re- 

the  top  of  his  staff,  but  the  head  proach  of  Christ.    Compare  Col. 

of  his  bed;    but  the  LXX.   fol-  i.  24,  and  2  Cor.  i.  5;    also  see 

lowed  a  different  reading.     The  1  Cor.  x.  4. 

"faith"    of    Jacob    consisted    in  ""Literally,    he    looked    away 

fixing    his    hopes    upon    future  from  that  which  was  before  his 

blessings,  and  worshipping  God,  eyes. 

even  in  the  hour  of  death.  "'^Compare  verse  6. 

^Spake.      See  verse  15.   Jos-  o^See  Exod.  ii.  15. 

eph's     "faith"     relied     on     the  ''^Perfect. 

promise  that  the  seed  of  Abra-  "T/ie^n,  i.  e.   the  children  of 

ham  should  return  to  the  prom-  Israel. 

ised  land.      (Gen.  xv.  16.)  ^^Not     "them     that     believed 

«Exod.  ii.  2   (LXX.).    "They  not."    (A.  V.)    They  had  heard 

seeing  that  he  was  goodly."  The  the   miracles  wrought   in   favor 

Hebrew    speaks    of   his    mother  of  the  Israelites   (Josh.  ii.  10), 

only.  and  yet  refused  ohedience. 

<»Exod.    ii.    11    (LXX.), 


XI. 

33 


34 


35 


36 
37 


38 


39 
40 


224      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

David,  and  Samuel,  and  the  prophets;  who  through  faith 
subdued  kingdoms,  wrought  righteousness,  obtained  prom- 
ises, stopped  the  mouths  of  lions,73  quenched  the  violence  of 
fire,74  escaped  the  edge  of  the  sword,  out  of  weaknesses  were 
made  strong,  waxed  valiant  in  fight,  turned  to  flight  the 
armies  of  the  aliens.  Women76  received  their  dead  raised  to 
life  again;  and  others  were  tortured,??  not  accepting  de- 
liverance, that  they  might  obtain  a  better78  resurrection. 
Others  also  had  trial  of  cruel  mockings?^  and  scourgings, 
with  chains  and  also  imprisonment.  They  were  stoned,,8o 
were  sawn^i  asunder,  were  tempted,82  were  slain  with  the 
sword.  They  wandered  about  in  sheep-skins  and  goat-skins, 
being  destitute,  afflicted,  tormented.  They  wandered  in 
deserts,  and  in  mountains,  and  in  dens  and  caves  of  the 
earth ;    of  whomsa  the  world  was  not  worthy. 

And  these  all,  having  obtained  a  good  report  through 
faith,  received  not  the  promise;  God  having  provided  some 
'better  thing  for  us,  that  they,  without  us,  should  not  be 
made  perfect.84 


"Referring  to  Daniel.  (Dan. 
vi.  17.) 

''*Referring  to  Dan.  iii.  27. 

"^^This  and  the  two  following 
clauses  may  be  most  naturally- 
referred  to  the  Maccabees. 

76Referring  to  the  widow  of 
Sarepta  (1  Kings  xvii.)  and  the 
Shunamite   (2  Kings  iv.). 

"This  refers  both  to  Eleazar 
(2  Mace,  vi.),  and  to  the  seven 
brothers,  whose  torture  is  de- 
scribed, 2  Mace.  vii.  The  verb 
€TVfji7ravi(T-erja-av  points  especial- 
ly to  Eleazar,  who  was  bound 
to  the  Tvfxnavov,  an  instrument 
to  which  those  who  were  to  be 
tortured  by  scourging  were 
bound.  (2  Mace.  vi.  19.)  The 
"not  acepting  deliverance"  re- 
fers to  the  mother  of  the  seven 
brothers  and  her  youngest  son 
(2  Mace.  vii.). 

''^Better,  viz.  than  that  of 
those  who  (like  the  Shuna- 
mite's  son)  were  only  raised  to 
return  to  this  life.  This  refer- 
ence is  plain  in  the  Greek,  but 
cannot  be  rendered  equally  ob- 
vious in  English,  because  we 
cannot  translate  the  first  avaexT- 
vo-eto?  in  this  verse  by  resur- 
rection. 

'^Mockings.  Still  referring 
to  the  seven  brothers,  concern- 
ing whose  torments  this  word 


is  used.     (2  Mace.  vii.  7.) 

«»Zechariah,  the  son  of  Je- 
hoiadah,  was  stoned.  (2  Chron. 
xxiv.  20.)  But  it  is  not  neces- 
sary (nor  indeed  possible)  to 
fix  each  kind  of  death  here  men- 
tioned on  some  person  in  the 
Old  Testament.  It  is  more 
probable  that  the  Epistle  here 
speaks  of  the  general  persecu- 
tion under  Antiochus  Epjr^r 
anes.  ''-^.^,  »  <^ff 

^lAccording  to  Jewish  ^tradi- 
tion, this  was  the  death  of 
Isaiah  ;  but  see  the  preceding 
note. 

82The  Received  Text  is  here 
retained ;  but  it  seems  very 
probable  that  the  reading  should 
be  (as  has  been  conjectured), 
they  were  burned.  This  was 
the  death  of  the  seven  broth- 
ers. 

^Literally,  they  of  whom  the 
world  was  not  worthy,  xoander- 
ing  in  deserts  and  in  moun- 
tains, &c. ;  i.  e.  they,  for  whom 
all  that  the  world  could  give 
would  have  been  too  little,  had 
not  even  a  home  wherein  to  lay 
their  head. 

^Made  perfect.  See  notes  on 
ii.  10,  vii.  11,  ix.  9  ;  literally, 
attain  their  consummation,  in* 
eluding  the  attainment  of  the 
full   maturity   of   their   Veing, 


EPISTLE  TO  THE  HEBREWS. 


225 


Exhortation  to 
imitate  such  ex- 
amples, and  to 
follow   Jesus   in 
steadfast   en- 
durance of 
suffering. 


Wherefore,  seeing  we  are  compassed  about 
with  so  great  a  cloud  of  witnesses,  let  usss 
also  lay  aside  every  weight,  and  the  sin  which 
clingeth  closely  round  us,&6  and  ^un  with 
courage87  the  race  that  is  set  before  us; 
looking  onwardss  unto  Jesus,  the  forerun- 
ner89  and  the  finisher  of  our  faith;  who,  for  the  joy  that  was 
set  before  Him,  endured  the  cross,  despising  the  shame,  and 
is  set  down  at  the  right  hand  of  the  throne  of  God.  Yea, 
consider  Him  that  endured  such  contradiction  of  sinners 
against  Himself,  lest  ye  be  wearied  and  faint  in  your  minds. 
Ye  have  not  yet  resisted  unto  blood,9o  in  your  conflict  against 
sin;  and  ye  have  forgotten  the  exhortation  which  reasonethsi 
with  you  as  with  sons,  saying,  '  *  My  son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint  when  thou  art  rebuked  of 
him.  For  whom  the  Lord  loveth  He  chasteneth,  and  scourg- 
eth  every  son  whom  Re  receiveth."02  if  ye  endure  chastise- 
ment,93  God  dealeth  with  you  as  with  sons;  for  where  is  the 
son  that  is  not  chastened  by  his  father?  but  if  ye  be  with- 
out chastisement,  whereof  all  [God's  children]  have  beeno* 
partakers,  then  are  ye  bastards,  and  not  sons.     Moreover,  we 


xii. 
1 


and  the  attainment  of  the  full 
accomplishment  of  their  faith; 
which  are  indeed  identical. 
They  were  not  to  attain  this 
without  us,  i.  e.  not  until  we 
came  to  join  them. 

"Let  us,  as  they  did.  The 
Agonistic  metaphor  here  would 
be  more  naturally  addressed  to 
t.  ''burch  of  Alexandria  than 
to  u.-.  of  Jerusalem. 

s^This  word  occurs  nowhere 
else.  Sin  seems  here  to  be  de- 
scribed under  the  metaphor  of 
a  garment  fitting  closely  to  the 
limbs,  which  must  be  cast  off  if 
the  race  is  to  be  won.  A  gar- 
ment would  be  called  by  the 
term  in  question,  which  fitted 
well  all  round. 

"The  original  (as  it  has  been 
before  remarked)  is  not  ac- 
curately represented  by  "pa- 
tience;" it  means  steadfast  en- 
durance, or  fortitude. 

**"Looking  onward."  Com- 
pare "looked  beyond"    (xi.  26). 

«»Literally,  foremost  leader. 
Compare  ii.  10.  Compare  also 
the  similar  phrase  in  vi.  20. 

^If  this  Epistle  was  address- 
ed to  the  Christians  of  Jerusa- 
lem, the  writer  speaks  here  only 


of  the  existing  generation  ;  for 
the  Church  of  Jerusalem  had 
"resisted  unto  blood"  formerly, 
in  the  persons  of  Stephen, 
James  the  Greater,  and  James 
the  Less. 

»'This  is  the  meaning  of  the 
Greek  word. 

»2Prov.  iii.  11-12.  (LXX. 
nearly  verbatim.)  Philo  quotes 
the  passage  to  the  same  pur- 
pose as  this  Epistle. 

93Throughout  this  passage  it 
appears  that  the  Church  ad- 
dressed was  exposed  to  perse- 
cution. The  intense  feeling  of 
Jewish  nationality  called  forth 
by  the  commencing  struggle 
with  Rome,  which  produced  the 
triumph  of  the  zealot  party, 
would  amply  account  for  a  per- 
secution of  the  Christians  at 
Jerusalem  at  this  period,  as  is 
argued  by  those  who  suppose 
the  Epistle  addressed  to  them. 
But  the  same  cause  would  pro- 
duce the  same  effect  in  the 
great  Jewish  population  of 
Alexandria. 

"^Observe  the  perfect,  refer- 
ring to  the  examples  of  God's 


226      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 


10 


11 


12 
13 


14 


15 


were  chastenedss  by  the  fathers  of  our  flesh,  and  gave  them 
reverence;  shall  we  not  much  rather  submit  ourselves  to  the 
Father  of  our96  spirits,  and  live?  For  they  indeed,  for  a 
few  days  chastened  us,  after  their  own  pleasure;  but  He  for 
our  profit,  that  we  might  be  partakers  of  His  holiness.  Now 
no  chastisement  for  the  present  seemeth  to  be  joyous,  but 
grievous;  nevertheless,  afterward,  unto  them  that  are  exer- 
cised thereby,  it  yieldeth  the  fruit  of  righteousness  in 
peace,97 

Wherefore,  "Lift  up  the  hands  which  hang  down,  and 
the  feeble  Jiiiees,"^^  and  "make  even  paths  for  your  feet ;"^^ 
that  the  halting  limb  be  not  lamed,i  but  rather  healed. 

Follow  peace  with  all  men,  and  holiness, 
without   which  no  man   shall  see   the   Lord.    Warning 
And  look  diligently  lest  any  man  fall2  short    aHty!^^  ^^°^''" 
of  the  grace  of  God;    "lest  any  root  of  bit- 
terness springing  up  trouble  you,"^  and  thereby  many  be 
defiled;    lest  there  be  any  fornicator,  or  profane  person,  as 
Esau,  who  for  a  single  meal  sold  his  birthright ;    for  ye  know 
that  afterward,  when  he  desired  to  inherit  the  blessing,  he 
was  rejected;     finding  no  room  for  repentance,  though  he 
sought  it*  earnestly  with  tears. 


children  mentioned  in  the  pre- 
ceding chapter. 

85"We  had  our  fathers  to 
chasten  us."  The  A.  V.  does 
not  render  the  article  cor- 
rectly. 

^^"Our"  is  understood  (with- 
out repetition)  from  the  paral- 
lel "oiir  flesh." 

^''Peaceful  fruit  of  righteous- 
ness. God's  chastisements  lead 
men  to  conformity  to  the  will 
of  God  (which  is  righteous- 
ness);  and  this  effect  (fruit) 
of  suffering  is  (peaceful)  full 
of  peace.  There  can  be  no 
peace  like  that  which  follows 
upon  the  submission  of  the 
soul  to  the  chastisement  of  our 
heavenly  Father,  if  we  receive 
it  as  inflicted  by  infinite  wis- 
dom and  perfect  love. 

»*This  quotation  is  from  Is. 
XXXV.  3,  from  LXX.  (as  appears 
by  two  of  the  Greek  words),  but 
quoted  from  memory,  and  not 
verbatim.  The  quotation  here 
approaches  more  nearly  than 
this  to  the  Hebrew  original, 
and  might  therefore  (if  not 
quoted  memoriter)  be  consider- 
ed  an   exception    to    the    rule, 


which  otherwise  is  universal 
throughout  this  Epistle,  of  ad- 
hering to  the  LXX.  in  preier- 
ence  to  the  Hebrew. 

9»Prov.  iv.  26  (LXX.  nearly 
verbatim). 

iQr  be  dislocated.  The  mean- 
ing of  this  exhortation  seems 
to  be,  that  they  should  abandon 
all  appearance  of  Judaizing 
practices,  which  might  lead  the 
weaker  brethren  into  apostasy. 

"The  most  natural  construc- 
tion here  is  similar  to  that  in 
verse  16. 

3Deut.  xxix.  18.  This  quo- 
tation is  a  strong  instance  in 
favor  of  Bleek's  view,  that  the 
writer  of  this  Epistle  used  the 
Alexandrian  text  of  the  LXX. 
For  the  Codex  Alexandrinus 
(which,  however,  is  corrupt 
here)  corresponds  with  the 
Epistle,  while  the  Codex  Vati- 
canus  corresponds  more  closely 
with  the  Hebrew. 

*Although,  with  Chrysostom 
and  De  Wette,  we  refer  "it" 
grammatically  to  "repentance," 
yet  we  think  the  view  of  Bleek 
substantially  correct  in  refer- 
ring it  to  "blessing."    That  is. 


EPISTLE  TO  THE  HEBREWS. 


227 


In  proportion  to 
the  superiority 
of  the  Gospel 
over   the  Law 
will  be  the 
danger  of  de- 
spising it. 


For  ye  are  not  come  to  a  mountain  that 
may  be  touched,5  and  that  burneth  with  fire, 
nor  to  "blackness  and  darkness  and  temp- 
est, '  '6  and  "sound  of  trumpet, '  '7  and  '  *  voice 
of  words''^ — the  hearers  whereof  entreated 
that  no  more  might  be  spoken  unto  them; 9 
for  they  could  not  bear  that  which  was  commanded.io 
{"And  if  so  much  as  a  beast  touch  the  mountain,  it  shall  be 
stoned ;"ii  and  so  terrible  was  the  sight,  that  Moses  said, 
"I  exceedingly  fear  and  quake.' '^2)  But  ye  are  come  unto 
Mount  Sion,  and  to  the  city  of  the  living  God,  the  heavenly 
Jerusalem,i3  and  to  myriadsi*  of  angels  in  full  assembly, 
and  to  the  congregation  of  the  first-bornis  whose  names  are 
written  in  heaven,  and  to  Godie  the  judge  of  all,  and  to  the 
spirits  of  just  menir  made  perfect,i8  and  to  Jesus  the  medi- 


xu, 

18 


19 


20 

21 

22 


23 


24 


in  saying  that  Esau  sought  re- 
pentance with  tears,  the  writer 
obviously  means  that  he  sought 
to  reverse  the  consequences  of 
his  fault,  and  obtain  the  bless- 
ing. If  we  refer  to  Genesis,  we 
find  that  it  was,  in  fact,  Ja- 
cob's blessing  (the  Greek  word 
is  the  same,  Gen.  xxvii.  35-38, 
LXX.)  which  Esau  sought  with 
tears. 

*The  first  is  the  present  parti- 
ciple; the  second  the  perfect 
participle  (not  as  A.  V.).  For 
the  particulars  here  mentioned, 
see  Exod.  xix. 

oDeut.  iv.  11,  the  same 
Greek  words   (LXX.). 

■^Exod.  xix.  16,  again  the 
same  Greek  words   (LXX.). 

"Deut.  iv.   12    (LXX.). 

oDeut.  V.  25  (LXX.),  where 
one  of  the  Greek  words  ac- 
counts for  what  we  read  here. 

^"We  put  a  full  stop  after 
commanded,  because  that  which 
the  Israelites  "could  not  bear" 
was  not  the  order  for  killing 
the  beasts,  but  the  utterance  of 
the  commandments  of  God.  See 
Ex.  XX.   19. 

"Quoted  from  Ex.  xix.  12 
(LXX.,  but  not  verbatim) .  The 
words  "or  thru.st  through  with 
a  dart"  of  the  Received  Text 
have  been  here  interpolated 
from  the  Old  Testament,  and 
are  not  in  any  of  the  uncial 
MSS. 

"Deut.  ix.  19   (LXX.).     This 


is  the  passage  in  the  Old  Testa- 
ment, which  comes  nearest  to 
the  present.  It  was  the  re- 
membrance  of  that  terrible 
sight  which  caused  Moses  to 
say  this ;  much  more  must  he 
have  been  terrified  by  the  real- 
ity. 

"This  is  (see  Gal.  iv.  26)  the 
Church  of  God,  which  has  its 
metropolis  in  heaven,  though 
some  of  its  citizens  are  still  pil- 
grims and  strangers  upon  earth. 

"We  take  myriads  of  angels 
with  full  assembly.  The  latter 
phrase  properly  means  a  fes- 
tive assembly,  which  reminds 
us  of  "the  marriage-supper  of 
the  Lamb." 

^^First-born.  These  appear 
to  be  the  Christians  already 
dead  and  entered  into  their 
rest ;  "written"  means  register- 
ed or  enrolled.  Cf.  Luke  ii.  1 
and  Phil.  iv.  3. 

i«The  order  of  the  Greek 
would  lead  us  more  naturally 
to  translate  to  a  judge,  who  is 
God  of  all;  but  we  have  re- 
tained the  A.  V,  in  deference  to 
the   opinion   of  Chrysostom. 

i"The.se  just  men  (being  dis- 
tinguished from  the  first-born 
above)  are  probably  the  wor- 
thies of  the  ancient  dispensa- 
tion, commemorated  chap.  xi. 

i»Literally,  who  have  attain- 
ed their  consummation.  This 
thev  had  not  done  until  Christ's 
coming.     -See  xi.  40. 


228      THE  LIFE  AND  EPISTLES  OF  SI.  _  *.UL. 
xii. 

ator  of  a  new  covenant,  and  to  the  blood  of  sprinkllng,i9 
which  speaketh  better  things  than  that  of  Abel,2o 

25  See  that  ye  reject2i  not  Him  that  speaketh.  For  if  they 
escaped  not  who  rejected  him  that  spake22  on  earth,  much 
more  shall  not  we  escape  if  we  turn  away  from  Him  that 

26  speaketh  from  heaven.  Whose  voice  then  shook  the  earth;  but 
but  now  He  hath  promised^  saying,  "Yet  once  more  only^^ 

27  will  I  shdke'^^  not  the  earth,  alone,  but  also  heaven.  "^^  And 
this  "yet  once  more  only"  signifieth  the  removal  of  those 
things  that  are  shaken,  as  being  perishable,26  that  the  things 

28  unshaken  may  remain  immovable.  Wherefore,  since  we  re- 
ceive a  kingdom  that  cannot  be  shaken,  let  us  be  filled  with 
thankfulness,27   whereby  we  may  offer   acceptable   worship 

29  unto  God  with  reverence  and  godly  fear.  For  "our  God  is 
a  consuming  fire."^^ 

xiii.  1,2     Let  brotherly  love  continue.     Be  not  for-    Exhortation  to 
getful   to    entertain   strangers,   for   thereby    several  moral 
some29    have    entertained    angels    unawares.    i"i/fJ\^^P„®',^ 

3  Eemember  the  prisoners,  as  though  ye  shared    ageous  profes- 
their    prison;     and   the    afflicted,    as    being    sion  of  the 

4  yourselves  also  in  the  body.     Let  marriage    ^tenc'e^o  the^" 
be  held  honorableso  in  all  things,  and  let  the    leaders  of  the 
marriage-bed    be    undefiled;      forsi    whore-    Church. 

5  mongers  and  adulterers  God  will  judge.  Let  your  conduct 
be  free  from  covetousness,  and  be  content  with  what  ye  have ; 
for   HE  hath  said,   "I  will  never   leave  thee   nor  forsaTce 

6  t/iee."32     So  that  we  may  boldly  say,  "The  Lord  is  my 


"Contrasted  with  the  loater 
of  sprinkling  of  Numbers  xix. 
(LXX.)  Compare  ix.  13-14, 
and  X.  22. 

20Or,  if  W3  read  with  the 
best  MSS.,  "better  than  Abel." 
The  voice  of  Abel  cried  for 
vengeance  (Gen.  iv.  10).  Com- 
pare xi.  4  ;  the  blood  of  Christ 
called  down   forgiveness. 

2ilt  is  impossible  to  translate 
this  verb  by  the  same  English 
word  here  and  in  verse  19th ; 
hence  the  reference  of  the  one 
passage  to  the  other  is  less 
plain  than  in  the  original. 

"Literally,  "that  spake  orac- 
ularly." 

^Once,  and  once  only.  Cf.  ix. 
26  and  x.  2. 

2*"Will  I  shake"  is  the  read- 
ing of  the  best  MSS. 

25Hagg.  ii.  6  (LXX.,  but  not 
verbatim). 

"Used    here    as    made    with 


hands  is  (ix.  11,  ix.  24),  and 
as  we  often  use  "things  cre- 
ated" as  equivalent  to  thing 
perishable. 

""Filled  with  thankfulness." 
Compare  Luke  xvii.  9.  If  the 
meaning  were,  "Let  us  hold  fast 
[the]  grace  [which  we  have  re- 
ceived!," the  Greek  verb  would 
be  different. 

2*Deut.  iv.  24  (LXX.,  nearly 
verbatim). 

2**Viz.  Abraham  and  Lot. 

soThis  must  be  taken  impera- 
tively on  the  same  ground  as 
what  immediately  follows,  at 
the  beginning  of  the  5th  verse. 

siThe  MSS.  A.  D.,  and  some 
others,  read  for  here,  which  is 
adopted  by  Lachmann  and 
Bleek. 

32Deut.  xxxi.  6  (LXX.).  This 
is  said  by  Moses.  In  Josh.  i.  5 
(LXX.),  we  find  a  direct  prom- 
ise   from    God,    almost    in    the 


EPISTLE  TO  THE  HEBREWS. 


229 


helper,    and    I    will    not    fear.      B'hat    can    man    do    unto 
we/ "33 

Remember  them  that  were  your  leaders,3*  who  spoke  to 
you  the  word  of  God ;  look  uponss  the  end  of  their  life,  and 
iollow  the  example  of  their  faith. 

Jesus  Christ3«  is  the  same  yesterday  and  to-day  and  for 
ever.  Be  not  carried37  away  with  manifold  and  strange  doc- 
trines. For  it  is  good  that  the  heart  be  established  by  grace; 
not  by  meats,38  which  profited  not  them  that  were  occupied 
therein.  We  have  an  altar  whereof  they  that  minister  unto 
the  tabernacle  have  no  right  to  eat.  Forsa  the  bodies  of  those 
beasts  whose  blood  the  High  Priest  bringeth-to  into  the 
Holy  Place-ii  are  burned  "without  the  camp."'^^  Wherefore 
Jesus  also,  that  He  might  sanctify  the  People  by  His  own 
blood,  suffered  without  the  gate.  Therefore  let  us  go  forth 
unto  Him  "without  the  camp,"  bearing  His  reproach. 
For  here  we  have  no  continuing  city,  but  we  seek  one  to 
come.43 

By  Him  therefore  let  us  offer  unto  God  continually  a  sacri- 


10 
11 


12 


13 


14 


15 


same  words,  addressed  to 
Joshua.  The  citation  here,  be- 
ing not  verbatim,  may  be  de- 
rived from  either  of  these 
places.  Philo  cites  the  same 
words  as  the  text. 

33Ps.   cxviii.   6    (LXX.). 

^*Not  Idlers,  but  leaders.  Com- 
pare Acts  XV.  22,  where  the 
word  is  the  same.  It  is  here 
(cf.  verses  17  and  24)  applied 
to  the  presbyters  or  bishops  of 
the  Church. 

35A  very  graphic  word,  not  to 
be  fully  rendered  by  any  Eng- 
lish term.  The  meaning  is, 
"contemplate  the  final  scene 
[perhaps  martyrdom]  which 
closed  their  life  and  labors." 

s^The  A.  v.  here  gives  an 
English  reader  the  very  errone- 
ous impression  that  "Jesus 
Christ"  is  in  the  objective  case, 
and  in  apposition  to  "the  end  of 
their  conversation." 

8^"Carried  away,"  not  "car- 
ried about,"  is  the  reading  of 
the  best  MSS. 

^^Not  by  meats.  The  connec- 
tion here  is  very  difficult.  The 
reference  seems  to  be,  in  the 
first  place,  to  Judaizing  doc- 
trines concerning  clean  and  un- 


clean meats ;  but  thence  the 
thought  passes  on  to  the  sacri- 
ficial meats,  on  which  the 
priests  were  partly  supported. 
Some  think  this  verse  address- 
ed to  those  who  had  themselves 
been  priests,  which  would  be 
an  argument  for  supposing  the 
Epistle  addressed  to  the  Church 
at  Jerusalem.  (Compare  Acts 
vi.  7.) 

s^The  connection  seems  to  be, 
that  the  victims  sacrificed  on 
the  day  of  Atonement  were 
commanded  (Levit.  xvi.  27)  to 
be  wholly  burned,  and  therefore 
not  eaten. 

<°Viz.  on  the  day  of  Atone- 
ment. Compare  chaps,  ix. 
and  X. 

"The  words  "for  sin"  are 
omitted  in  the  best  MSS. 

«Levit.  xvi.  27  (LXX.  ver- 
batim). The  camp  of  the  Is- 
raelites was  afterwards  repre- 
sented by  the  Holy  City ;  so 
that  the  bodies  of  these  victims 
were  burnt  outside  the  gates  of 
Jerusalem. 

"Literally,  the  city  which  is 
to  come.  Compare  x.  34,  and 
the  kingdom  that  cannot  be 
shaken,  xii.  28. 


16 


17 


18 


19 


20 


21 


22 

23 

24 
25 


230      THE  LIFE  AND  EPISTLES  OF  ST.  PAUL. 

fice  of  praise,44  that  is,  ''the  fruit  of  our  lips,"-^^  making 
confession  unto  His  name.  And  be  not  unmindful  of  benev- 
olence and  liberality,  for  such  are  the  sacrifices  which  are 
acceptable  unto  God. 

Render  unto  them  that  are  your  leaders  obedience  and 
submission;  for  they  on  their  part46  watch  for  the  good  of 
your  souls,  as  those  that  must  give  account ;  that  they  may 
keep  their  watch  with  joy,  and  not  with  lamentation;  for 
that  would  be  unprofitable  for  you. 

Pray  for  me;    for  I  trust47  that  I  have  a   t,.  ^  ^  .,         , 
good  conscience,  desiring  in  all  my  conduct    their  prayers 
to   live   rightly.      But  I   the  rather   beseech    gives  them  his 
you  to  do  this,  that  I  may  be  restored  to    ?^,^':^T,^  7"" 
you  the  sooner.48  S?Son   f?om 

Now  the  God  of  peace,  who  raised  up49  Italy, 
from  the  dead  the  great  "Shepherd  of  the  sheep,"so  even 
our  Lord  Jesus,  through  the  blood  of  an  everlasting  cove- 
nant,—make  you  perfect  in  every  good  work  to  do  His  will, 
working  in  you  that  which  is  well  pleasing  in  His  sight,  by 
Jesus  Christ.    To  whom  be  glory  forever.si    Amen. 

I  beseech  you,  brethren,  to  bear  with  these  words  of  ex- 
hortation;   for  I  have  written  shortly.52 

Know  that  our  brother  Timotheus  is  set  at  liberty;  and 
with  him,  if  he  come  speedily,  I  will  see  you. 

Salute  all  them  that  are  your  leaders,  and  all  the  saints. 

They  of  Italyss  salute  you.    Grace  be  with  you  all.    Amen. 


**The  Christian  sacrifice  is  "a 
sacrifice  of  praise  and  thanks- 
giving," contrasted  with  the 
propitiatory  sacrifices  of  the  old 
law,  which  were  forever  con- 
summated by  Christ.  See  x.  4- 
14. 

"Hosea  xiv.  2  (LXX.)  (The 
present  Hebrew  text  is  differ- 
ent.) 

*«The  pronoun   is   emphatic. 

*^This  seems  to  be  addressed 
to  a  party  amongst  these  He- 
brew Christians  who  had  taken 
offence  at  something  in  the 
writer's  conduct. 

♦•^We  have  already  observed 
that  this  implies  that  a  per- 
sonal connection  existed  be- 
tween the  writer  and  the  read- 
ers of  this  Epistle.  The  opin- 
ion of  Ebrard,  that  this  verse  is 
written  by  St.  Luke  in  St.  Paul's 
person,  and  verse  23d  in  his 
own  person,  appears  quite  un- 
tenable;    no    intimation    of    a 


change  of  person  is  given  (com- 
pare Rom.  xvi.  22)  ;  nor  is 
there  any  inconsistency  in  ask- 
ing prayers  for  a  prosperous 
journey,  and  afterwards  ex- 
pressing a  positive  intention  of 
making  the  journey. 

*®This  denotes  not  to  bring 
again  (A.  V.),  but  to  bring  up 
fro7n  below,  to  raise  up.  (Rom. 
X.   7.) 

^"This  is  an  illusion  to  a  pas- 
sage in  Isaiah  (Is.  Ixiii.  11, 
LXX.).  where  God  is  described 
as  "He  who  brought  up  from 
the  sea  the  shepherd  of  the 
sheep"   [viz.   Mosesl. 

=^"And  ever"  is  probably  to 
be  omitted  both  here  and  Rom. 
xi.  36,  and  xvi.  27. 

s^They  are  asked  to  excuse 
the  apparent  hardness  of  some 
portions  of  the  letter,  on  the 
ground  that  the  writer  had  not 
time  for  circumlocution. 

""They  of  Italy."     We  agree 


EPISTLE  TO  THE  HEBREWS. 


231 


\rith  Winer  In  thinking  that 
this  "of"  may  be  most  natural- 
ly understood  as  used  from  the 
position  of  the  readers.  This 
was  the  view  of  the  earlier  in- 
terpreters, and  is  agreeable  to 
Greek  analogy.     In  fact,  if  we 


Xlll. 

consider  the  origin  in  most  lan- 
guages of  the  gentilitial  prepo- 
sitions (von,  de,  of,  &c.),  we 
shall  see  that  they  conform  to 
the  same  analogy.  Hence  we 
infer  from  this  passage  that  the 
writer  was  in  Italy. 


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